the divine office ( written by st. alphonsus maria de liguori - complete works )

ST. BASIL S SEMINARYTORONTO, CANADA

LIBRARY

GIFT OF

Reverend John Francis MucklB

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j, F MUCHLluBERNARD S SEMINARY,ROCHESTER, N. Y.

71

ISttttfotu

THE COMPLETE ASCETICAL WORKS

ST, ALPHONSUS DE LIGUORI.24 vols., Price, per vol., net, $1.25.

Each book is complete in itself, and any volume will be sold separately.

Volume I. PREPARATION FOR DEATH; or, Considerations on the

Eternal Truths. Maxims of Eternity Rule of Life.*

II. WAY OF SALVATION AND OF PERFECTION : Meditations.

Pious Reflections. Spiritual Treatises."

III. GREAT MEANS OF SALVATION AND OF PERFECTION :

Prayer. Mental Prayer. The Exercises of a Retreat. Choice of a State of Life, and the Vocationto the Religious State and to the Priesthood.

" IV. THE INCARNATION, BIRTH AND INFANCY OF JESUSCHRIST ; or, The Mysteries of Faith.

" V. THE PASSION AND THE DEATH OF JESUS CHRIST." VI. THE HOLY EUCHARIST. The Sacrifice, the Sacrament,

and the Sacred Heart of Jesus Christ. Practice of

Love of Jesus Christ. Novena to the Holy Ghost."

VII., VIII. GLORIES OF MARY: i. Explanation of the Salve

Regina, or, Hail, Holy Queen. Discourses on theFeasts of Mary. 2. Her Dolors. Her Virtues. Practices. Examples. Answers to Critics. Devotion to the

Holy Angels. Devotion to St. Joseph. Novena to St.

Teresa. Novena for the Repose of the Souls in Purgatory.

" IX. VICTORIES OF THE MARTYRS; or, the Lives of the Most

Celebrated Martyrs of the Church."

X., XI. THE TRUE SPOUSE OF JESUS CHRIST: r. The first

sixteen Chapters. 2. The last eight Chapters. Appendix and various small Works. Spiritual Letters.

" XII. DIGNITY AND DUTIES OF THE PRIEST; or, SELVA, a

collection of Material for Ecclesiastical Retreats.Rule of Life and Spiritual Rules.

" XIII. THE HOLY MASS : Sacrifice of Jesus Christ. Ceremonies of the Mass. Preparation and Thanksgiving.The Mass and the Office that are hurriedly said.

" XIV. THE DIVINE OFFICE. Explanation of the Psalms andCanticles.

" XV. PREACHING : The Exercises of the Missions. VariousCounsels. Instructions on the Commandments andSacraments.

" XVI. SERMONS FOR SUNDAYS."XVII. MISCELLANY. Historical Sketch of the Congregation

of the Most Holy Redeemer. Rules and Constitutionsof the Congregation of the Most Holy Redeemer. Instructions about the Religious State. Lives of twoFathers and of a Lay Brother, C.SS.R. Discourses onCalamities. Reflections useful for Bishops. Rulesfor Seminaries.

XVIII., XIX., XX., XXI. LETTERS.XXII. LETTERS AND GENERAL ALPHABETICAL INDEX.XXIII., XXIV. LIFE OF ST. ALPHONSUS DE LIGUORI.

Benzieer Brothers. New York, Cincinnati, and Chicago.

THE COMPLETE WORKSOF

SAINT ALPHONSUS DE LIGUORI,DOCTOR OF THE CHURCH,

Bishop of Saint Agatha, and Founder of the Congregation of the Mast

Holy Redeemer.

TRANSLATED FROM THE ITALIAN.

EDITED BY

RE-V- E TJ G- E 3ST IE G- IR I M M ,

Priest of the Congregation of the Most Holy Redeemer.

THE ASCETICAL WORKS.

Volume XIV.

THE DIVINE OFFICE.EXPLANATION OF THE PSALMS AND

CANTICLES.

THE APOSTOLIC BENEDICTION.

RNDE PATER:

Memoriam gloriosi Congregation is SS. Redemptoris Fundatoris, centesimo,

ab ejus obitu, adventante anno, pio et admodum opportune consilio recolere

aggressus es, dum omnia ipsius opera anglice vertenda, et typis edenda curastio

Summus itaque Pontifex, cui turn S. Doctoris exaltatio, turn fidelium utilitas

summopere cordi est libentissime excepit 9 volumina hue usque edita, qua; Ei

offerre voluisti. Ac dum meritas Tibi laudes de hac perutili tua cura prasbet,

et gratias de filiali oblatione agit, Benedictionem, quam tuis obsequentissimis

litteris petiisti, Erni quoque archiepiscopi Baltimorensis commendationi

obsecundans, ex intimo corde impertiit.

Haec ad Te deferens fausta cuncta ac felicia a Domino Tibi adprecor.Paternitatis Tuae,

Addictissimus,

M. CARD. RAMPOLLA.ROMAE, die 4 Junii, 1888.

TRANSLATION.

REVEREND FATHER:As the centenary of the death of the illustrious Founder of the Congrega

tion of the Most Holy Redeemer drew near, you conceived the pious and

appropriate plan of shedding a new lustre on his memory by translating all

his works into English and publishing them. The Holy Father, therefore,who has at heart the spiritual advancement of the faithful, as well as the

exaltation of the holy Doctor, has most graciously accepted the nine volumes

thus far published, which you wished to present to him. While bestowing

upon you well-deserved praise for your useful labor, and thanking you for

the gift inspired by your filial love, he gives you from his heart the blessingwhich you humbly asked for in your letter, complying also with the request of

the Most Rev. Archbishop of Baltimore.

As the bearer of this, I wish you all happiness in the Lord.

I am. Reverend Sir,

Your obedient servant,

M. CARD. RAMPOLLA.ROME, June 4, 1888.

THE DIVINE OFFICE.

Explanation of the Psalms and Canticles.

BY

ST. ALPHONSUS DE LIGUORI,Doctor of the Church.

EDITED BY

REV. EUGENE GRIMM,Priest of the Congregation of the Most Holy Redeemer.

THIRD EDITION.

J. F.

NEW YORK, CINCINNATI, CHICAGO:

Printers to the Holy Apostolic See.

R. WASHBOURNE, M. H. GILL & SON,18 PATERNOSTER Row, LONDON. 50 UPPER O CONNELL STREET, DUBLIN.

OCT 2 1954

APPROBATION.

By virtue of the authority granted me by the Most Rev. Nicholas

Mauron, Superior-General of the Congregation of the Most Holy

Redeemer, I hereby sanction the publication of the work entitled

the "DIVINE OFFICE," etc., which is Volume XIV. of the new and

complete edition in English of the works of St. Alphonsus de Liguori,

calred" The Centenary Edition."

ELIAS FRED. SCHAUER,

Sup Prov. Baltimorensis.

BALTIMORE, MD., March 25, 1889.

Copyright, 1889, by Elias Frederick Schauer.

CONTENTS.

PAGE

NOTICE, ii

DEDICATION TO His HOLINESS CLEMENT XIV., 15

INTRODUCTION.

I. General idea of the Psalms, 17

A compendium of the Old Testament, 17. A prophetic

history of the New Testament, 17. An admirable book

of prayer, 17.

II. The aim and plan of this work, 18

Simple translation of easy verses, 18. The Vulgate, 19.

Actual inferiority of the Hebrew text, 19. Superiority

and authenticity of the Vulgate, 20. Insufficiency of

all other versions, 20. Practical aim of this work, 20.

III. The author of the Psalms, 21

David the principal author of the Psalms, 21. All the

psalms are inspired, 22.

IV. The superiority of the Vulgate, 22

The Hebrew text very much altered, 22. Two old Latin

translations of the Psalms, 23. The Vulgate alone de

clared to be authentic, 23. The Vulgate agrees with

the Septuagint version, 24. Agreement of the breviarywith the Vulgate, 24.

V. The titles of the Psalms, 24

Insolvable difficulties on the subject of titles, 24.

VI. The composition of the Psalms, 25

The psalms composed in verse, 25. Impossibility of de

termining the metre, 25

VII. The recitation of the Office, 26

The great importance of the divine Office as regards the

faithful, 26. The divine Office specially important to

priests, 26. What treasures of grace one finds in the

Office, 27. What happiness is enjoyed in reciting the

Office. 27.

>

Contents.

EXPLANATION OF THE PSALMS AND CANTICLES.

SUNDAY AT MATINS.PSALM PAGE

XCIV. Venite, exultemus Domino, 29

I. Beatus vir, qui non abiit, 3 1

II. Quare fremuerunt gentes 34

III. Domine, quid multiplicati sunt, 39

VI. Domine, ne in furore tuo . . . miserere, ... 41

VII. Domine Deus meus, 43

VIII. Domine, Dominus noster, 46

.IX. Confitebor tibi . . .; narrabo, 49

X. In Domino confido, 55

XI. Salvum me fac, Domine, 57

XII. Usquequo, Domine, 58

XIII. Dixit insipiens . . . in studiis suis 59

XIV. Domine, quis habitabit, 61

XV. Conserva me, Domine, 62

XVI. Exaudi, Domine, justitiam meam, 64XVII Diligam te, Domine, 68

XVIII. Coeli en arrant gloriam Dei, 75

XIX. Exaudiat te Dominus, 78

XX. Domine, in virtute tua 80

MONDAY AT MATINS.

XXVI. Dominus illuminatio mea, 83XXVII. Ad te, Domine, clamabo 85

XXVIII. Afferte Domino, filii Dei, 88

XXIX. Exaltabo te, Domine 90XXX. In te Domine speravi, 93XXXI. Beati, quorum remissae sunt iniquitates, .... 97XXXII. Exultate justi in Domino, 100

XXXIII. Benedicam Dominum 102

XXXIV. Judica, Domine, nocentes me, 105XXXV. Dixit injustus, ut delinquat, 109XXXVI. Noli aemulari in malignantibus, 112

XXXVII. Domine ne in furore tuo ... Quoniam, .... 118

TUESDAY AT MATINS.

XXXVIII. Dixi: Custodiam vias meas, 121

XXXIX. Expectans expectavi Dominum, 124XL. Beatus, qui intelligit super egenum, 129XLI. Quemadmodum desiderat cervus, 132

Contents.

PSALM PAGE

XLIII. Deus, auribus nostris audivimus, 135

XLIV. Eructavit cor meum verbum bonum, 138

XLV. Deus noster, refugium et virtus, 142

XLVI. Omnes gentes, plaudite manibus, 144XLVII. Magnus Dominus, et laudabilis nimis, 146XLVIII. Audite haec omnes gentes, 148

XLIX. Deus deorum, Dominus locutus est, 152

LI. Quid gloriaris in malitia, 156

WEDNESDAY AT MATINS.

LII. Dixit insipiens ... in iniquitatibus, 158

LIV. Exaudi, Deus, orationem meam, et me, .... 159

LV. Miserere mei, Deus, quoniam 163

LVI. Miserere mei, Deus, miserere mei, 165

LVII. Si vere utique justitiam loquimini, 167

LVIII. Eripe me de inimicis meis, 169

LIX. Deus, repulisti nos, 172

LX. Exaudi, Deus, deprecationem meam, 174

LXI. Nonne Deo subjecta erit anima mea ? 176

LXIII. Exaudi, Deus, orationem meam, cum, .... 177

LXV. Jubilate Deo, omnis terra, psalmum, 179

LXVII. Exurgat Deus et dissipentur, 181

THURSDAY AT MATINS.

LXVIII. Salvum me fac, Deus 189LXIX. Deus, in adjutorium meum intende, 194LXX. In te, Domine, speravi, 195

LXXI. Deus, judicium tuum regi da, 199LXXII. Quam bonus Israel Deus, 204

LXXIII. Ut quid, Deus, repulisti in finem ? 209LXXIV. Confitebimur tibi, Deus, 214

LXXV. Notus in Judaea Deus, 217LXXVI. Voce mea ad Dominum . . .; ad Deum, .... 219LXXVII. Attendite, popule meus, legem meam, 223LXXVII I. Deus, venerunt Gentes 235

LXXIX. Qui regis Israel, intende, 237

FRIDAY AT MATINS.

LXXX. Exultate Deo, adjutori nostro, 242LXXXI. Deus stetit in synagoga deorum, 245LXXXII. Deus, quis similis erit tibi ? 246LXXXI II. Quam dilecta tabernacula tua, 249

8 Contents.

PSALM PAGE

LXXIV. Benedixisti, Domine, terram tuam, 252

LXXXV. Inclina, Domine, aurem tuam, 255

LXXXVI. Fundamenta ejus in montibus sanctis, 258

LXXXVII. Domine Deus salutis meae, 260

LXXXVIII. Misericordias Domini, 264

XCIII. Deus ultionum, Dominus, 275

XCV. Cantate Domino, . . . cantate, 278

XCVI. Dominus regnavit; exultet terra, 281

SATURDAY AT MATINS.

XCVII. Cantate Domino; . . . quia, 283

XCVIII. Dominus regnavit, irascantur populi, 284

XCIX. Jubilate Deo, omnis terra; servile 286

C. Misericordiam et judicium cantabo tibi 287

CI. Domine, exaudi, . . . et clamor meus, .... 289

CII. Benedic, anima mea; . . . et omnia, 294

CI1I. Benedic, anima mea: . . . Domine Dus, . . . 297

CIV. Confitemini Domino, et invocate, 303CV. Confitemini Domino . . . quis loquetur, .... 310

CVI. Confitemini Domino . . . Dicant, 319

CVII. Paratum cor meum, Deus 324

CVIII, Deus, laudem meam ne tacueris, 326

SUNDAY AT LAUDS.

XCII. Dominus regnavit, decorem indutus est, .... 333XCIX. Jubilate Deo, omnis terra; servite, .... 286, 334LXII. Deus, Deus, meus, ad te de luce vigilo, .... 334LXVI. Deus misereatur nostri, 336

Canticle of the Three Children. Benedicite, 337CXLVIII. Laudate Dominum de coelis, 339CXLIX. Cantate Domino; . . . laus ejus, 342

CL. Laudate Dominum in sanctus ejus, 343Canticle of Zachary. Benedictus Dominus, . 344

MONDAY AT LAUDS.

L. Miserere mei, Deus, secundum, 346V. Verba mea auribus percipe, Domine, 351

Canticle of the Prophet Isaias. Confitebor tibi, Domine, . . . 3^3

TUESDAY AT LAUDS.

XLII. Judica me, Deus, et discerne 355Canticle of Ezechias. Ego dixi, 356

Contents. 9

WEDNESDAY AT LAUDS.PSALM PAGE

LXIV. Te decet hymnus, Deus, in Sion, 360Canticle of Anna, Mother of Samuel. Exultavit cor meum, . . 362

THURSDAY AT LAUDS.

LXXXIX. Domine, refugium factus es nobis, 365Canticle of Moses. Cantemus Domino, 369

FRIDAY AT LAUDS.

CXLII. Domine, exaudi; . . . auribus percipe, .... 374Canticle of Habacuc. Domine, audivi, 376

SATURDAY AT LAUDS.

XCI. Bonum est confiteri Domino, 385Canticle of Moses. Aud te, coeli, 388

PRIME, TERCE, SEXT, NONE.

LIII. Deus, in nomine tuo salvum me fac, 397CXVII. Confitemini Domino . . . Dicat mine, .... 398XXIII. Domini est terra, et plenitude ejus, 403XXIV. Ad te, Domine, levavi animam meam, 405XXV. Judica me, Domine, quoniam ego 409XXII. Dominus regit me, et nihil mihi deerit, .... 411XXI. Deus, Deus meus, respice in me, 413

CXVII I. Beati immaculati in via, 420

SUNDAY AT VESPERS.

CIX. Dixit Dominus Domino meo 446CX. Confitebor tibi, ... in concilio justorum, ... 451CXI. Beatus vir qui timet Dominum, ....... 453

CXII. Laudate, pueri, Dominum, 455CXIII. In exitu Israel de ^Egypto, 456

Canticle of the Blessed Virgin Mary. Magnificat, 459

MONDAY AT VESPERS.

CXIV. Dilexi, quoniam exaudiet Dominus, 462CXV. Credidi, propter quod locutus sum, 463CXVI. Laudate Dominum, omnes gentes, 465CXIX. Ad Dominum, cum tribularer, clamavi, .... 465CXX. Levavi oculos meos in monies, 466

1O Contents.

TUESDAY AT VESPERS.PACK

PSALM

CXXI. Leetatus sum in his quse dicta sunt mihi 468

CXXII. Ad te levavi oculos meos, . 469

CXXIII. Nisi quia Dominus erat in nobis, 47

CXXIV. Qui confidunt in Domino, 47

CXXV. In convertendo Dominus captivitatem, .... 47 1

WEDNESDAY AT VESPERS.

CXXVI. Nisi Dominus aedificaverit domum, 473

CXXVII. Beati omnes qui timent Dominum, 474

CXXVIII. Saepe expugnaverunt me 475

CXXIX. De profundis clamavi ad te 477

CXXX. Domine, non est exaltatum cor meum, .... 47$

THURSDAY AT VESPERS.

CXXXI. Memento, Domine, David 479

ICXXXI. Ecce quam bonum 482

CXXXIV. Laudate nomen Domini, . 43CXXXV. Confitemini Domino . . . Confitemini ,. . . . 48 5

CXXXVI. Super flumina Babylonis, illic sedimus 48 7

FRIDAY AT VESPERS.

CXXXVII. Confitebor tibi, . . . quoniam audisti, .... 489

CXXXVIII. Domine, probasti me, 49*

CXXXIX. Eripe me, Domine, ab homine malo 495

CXL. Domine, clamavi ad te, 497

CXLI. Voce mea ad Dominum; . . . ad Dominum, . . 499

SATURDAY AT VESPERS.

CXLIII. Benedictus Dominus Deus meus, 501

CXLIV. Exaltabo te, Deus meus Rex, ... - 503

CXLV. Lauda, anima mea, Dominum, 505

CXLVI. Lauda Dominum, quoniam, 507

CXLVII. Lauda, Jerusalem, Dominum, 508

COMPLINE.

IV. Cum invocarem, exaudivit me Deus, 510

XXX. In te, Domine, speravi, 512

XC. Qui habitat in adjutorio Altissimi, 512

CXXXIII. Ecce nunc benedicite Dominum, 516

Canticle of Simeon. Nunc dimittis, 516

INDEX, 5*9

NOTICE.

ST. ALPHONSUS was seventy-eight years old when in 1774 he

published his TRANSLATION OF THE PSALMS AND CANTICLESOF THE DIVINE OFFICE. This difficult work, composed at so ad

vanced an age, amidst sufferings almost continual, and numerous

occupations, excited at Naples the admiration of learned men.

According to Canon Massa, professor of theology and ecclesi

astical examiner, the author in his work explains so skilfully

the sense and the obscure passages of the psalms, that without

taking anything from the purity of the inspired word he aids

both the heart and the mind of those that read it. The HolySee has frequently praised and recommended all the works of

St. Alphonsus; but the decree of March 23, 1871, which con

ferred on St. Alphonsus the title of Doctor of the Church,makes special mention of this work, speaking of it as one of

his most useful and salutary works. The decree says :

" He[St. Alphonsus] has made clear dark passages of the HolyScriptures, both in his ascetic writings, which are freightedwith a celestial odor, and in a most salutary commentary, in

which, for the nourishment of piety and the instruction of the

soul, he has given expositions of the Psalms, as well as of the

Canticles, for the benefit especially of those obliged to its reci

tation."

Our holy author wished above all to give, not an explanation, but, as the title expresses it, a translation of the psalms,so that even those that do not understand Latin may avail

themselves of it; and he thus proceeds in his work: He takes

each verse of the psalms separately, and gives of it a more or

less extended paraphrase, which is accompanied or inter

spersed by diverse explanations. We have judged it proper,and even necessary, to modify this method in the presentvolume ; namely, we have given in parallel columns the Latin

1 2 Notice*

text and the English translation.* Below the psalms we have

placed the explanations that are given by the holy author, and

at the bottom of the page foot-notes are here and there added

whenever they were found to be necessary. It must be re

marked that all the foot-notes have been added by the French

translator, the Rev. Father Dujardin, C.SS. R., upon whose work

the present translation is based. By the kind permission of the

Rev. T. Livius, C.SS.R., we have freely used his translation in

the preparation of this volume. ED.

* We have adopted the Douay Version of the Psalms, as published

by D. & J. Sadlier & Co. ,New York, under the direction of Dr. John

Gilmary Shea, with the approbation of the late Cardinal McCloskey.

EHtrinc (Dffice.

EXPLANATION OF THE PSALMS AND CANTICLES.

EDebication ta l)is Ijolincss Clement ti)e ^ourteentl).

MOST HOLY FATHER:It is to your Holiness that I present this book. To whom

could I more justly dedicate it than to the supreme head of the

Church to him who holds on earth the place of Jesus Christ?

In this work, composed in the last years of my life, when myinfirmities warn me of approaching death, I undertake to

explain the psalms of David, the recitation of which, after the

administration of the sacraments and the preaching of the

divine word, is the holiest occupation of persons consecrated

to God ; for by reciting here below the divine Office, they are

associated with the angels, who celebrate in heaven the gloryof the Saviour.

I will not here enlarge upon the many encomiums that yourHoliness deserves in so many respects; in order not to offend

your modesty, I refrain from praising so many virtues that

shine forth before the whole world, and especially your morti

fied life, your detachment from the bonds of flesh and blood

and from human considerations. But it is impossible for menot to exalt the prudence, of which your Holiness has given so

glorious a proof by taking measures, so full of wisdom, wherebyyou have sought to calm the agitation caused by a diversity of

opinion among those who are otherwise devoted to the welfare

of the Church.

I venture to hope that your Holiness will receive my work,

which, it seems to me, all those that recite the divine Office

may advantageously use ; for among them there are found some

who, from their little knowledge of the Latin tongue, do not

understand the words and still less the sense of the psalms; andthis all the more because the greater number of them presentseven to the learned insoluble difficulties. It is true that manyhave undertaken to explain this part of our holy books; but,

written in Latin and in a lofty style, their works are not so

1 6 Dedication to his Holiness Clement XIV.

generally useful as they might be. For this reason I have madeit my study to render as clear as possible the thought of the

psalmist, so that priests and religious, in reciting the breviary,

may understand well what they say, and may consequently re

cite it with more attention.

I lay, then, this my book at the feet of your Holiness, begging you to correct it, if it merits correction, and to bless it if

you think that it will produce some good among souls. Humbly prostrate at the throne of your Holiness, I kiss your feet,

while at the same time I humbly ask your holy benediction, anddeclare myselfEver the very humble, devoted, ar d obedient son and servant

of your Holiness,

ALPHONSUS MARIA, .

Bishop of St. Agatha of the Goths.

Introbnction.

I. General Idea of the Psalms.

A COMPENDIUM OF THE OLD TESTAMENT.

IN the preface to his commentary on the psalms, Cardinal

Bellarmine says that the psalter is a compendium of the OldTestament. In fact, all that Moses has written concerning the

Hebrew people and the law. all that the prophets have an

nounced after him, we find in the chants of David, as St.

Augustine observes: "The book of psalms contains all that the

other canonical books contain as useful to souls; it is like animmense treasure in which each one finds, to his own greatest

advantage, the riches of heavenly doctrine."1

Every one that

pays but slight attention will ascertain that the psalms abound in

divine lights, in holy maxims, in fervent prayers, without count

ing the many prophecies that David alone gives us, particularlyin relation to the redemption wrought by Jesus Christ.

A PROPHETIC HISTORY OF THE NEW TESTAMENT.

Let one read on this subject psalms II., XV., XXL, XLV.,LXVIIL, and also other psalms: in them are clearly predictedthe reign of Jesus Christ, his birth, his preaching, his miracles,his Passion, his resurrection, his ascension into heaven, and theestablishment of his Church, as he himself declared to his dis

ciples : All things imist needs befulfilled, which are written in the

law of Moses, and in the Prophets, and in the Psalms, concerningMe*

AN ADMIRABLE BOOK OF PRAYERS.

Moreover, in these inspired pages are everywhere found senti

ments of divine love, acts of patience, of humility, of meekness,

1"Psalmorum liber, quaecumque utilia sunt ex omnibus (Libris ca-

nonicis) continet, et communis quidam bonae doctrinae thesaurus est, aptesingulis necessaria subministrans." Praf. in Ps.

2 "

Quoniam necesse est impleri omnia quae scripta sunt in LegeMoysi, et Prophetis, et Psalmis de me." Luke, xxiv. 44.

1 8 Introduction.

of forgetfulness of injuries, of strength of soul, and of confi

dence in God. In reciting, therefore, the divine Office every

one should apply to himself the sentiments and the acts of the

royal prophet sentiments of holy fear, of confidence in God, of

thanksgiving; acts of good desires, of humility, of offering of

one s self; of love, of praise ;and especially all the prayers that he

addresses to the Lord to obtain the pardon of his sins, as well

as to obtain light and the help necessary for salvation. If God

requires that in the whole Church these psalms should be re

cited, he certainly wishes that every one, while reciting them

should apply to his own soul the acts and the prayers that

David made for himself. Again, when we meet with a prayer

that the psalmist addressed to God for the entire Hebrew

people, we should have in view the Christian people. So also

when the royal prophet speaks of his enemies this being

oftenest understood, according to the literal sense, of his many

persecutors we should think of the evil spirits, who are indeed

our worst enemies, since they seek to deprive us of the life of

the soul rather than of the life of the body.

II. The Aim and Plan of this Work.

Many of the psalms are easy to understand ; but many others

are difficult and obscure. Hence, to render the reading of them

intelligible and profitable to the faithful, the holy Fathers em

ployed every means dogmatical interpretations, moral expla

nations, eloquent preaching, and even expositions easily under

stood by persons of ordinary intelligence.

SIMPLE TRANSLATION OF EASY VERSES.

For my part, this is what I have proposed to do in the presentwork : In regard to those verses that are more easy, I shall con

tent myself with giving a simple translation, in order that those

whose duty it is to recite the breviary may acquit themselves

of it with so much more pious attention and spiritual profit,

and while grasping better the meaning of the words, they maybe more penetrated with the heavenly maxims and holy affec

tions that are contained in the psalms. Oh, how great is the

merit of a single Office recited with devotion J

Introduction. \ 9

EXPLANATION OF DIFFICULT VERSES ACCORDING TO THE VULGATE.

But now in regard to obscure passages, I must acknowledgethat when I undertook this work it seemed to me to offer no

difficulty, considering that I had taken care to supply myselfwith a large number of excellent commentators. I had madea mistake; for when I set to work it appeared to me extremelydifficult and most laborious : often, in fact, I saw myself stopped

short, being embarrassed and undecided among so many dif

ferent explanations given by the commentators. SometimesA

having spent whole hours in consulting different authors about

a text, I remained more perplexed than ever when I foundsoy

many opinions opposed to one another. Finally, not to aban-~

don my undertaking altogether, I resolved not to give all the

explanations furnished by interpreters, nor all the questions

raised by the learned, but simply to propose the interpretation

that should appear to me more generally adopted and most

conformable to our Vulgate. This is the rule that I have fol

lowed.

THE VULGATE.

As to the Vulgate. Xavier Mattei, in his translation of the

psalms, a translation into verse which is scientific, and which

has caused him much labor, observes that modern critics,

especially Protestants, every time that they meet with a ver

sion different from that of the Vulgate, eagerly adopt it with

out examining whether or not it be preferable.

ACTUAL INFERIORITY OF THE HEBREW TEXT.

There is no doubt that the Hebrew text, being the original

text, deserves, when considered by itself, to be preferred to all

the versions; but the learned generally agree in saying that

the original Hebrew is no longer perfectly exact. Indeed, Sal-

meron, Morinus, and others teach that the Jews have altered it

out of hatred to Christianity; many, with Bellarmine, think

that many errors crept in through ignorance, or by the negli

gence of copyists. It should especially be remarked, that after

the fifth century the Jewish doctors, called Masorites, 1 have

1 The writers of the Masora, a Jewish critical work on the text of

the Hebrew Scriptures, composed by several learned rabbis of the

school! of Tiberias, in the eighth and ninth centuries. ED.

2O Introduction.

added to the Hebrew text signs that one never had seen, that

is, points that should have taken the place of vowels, and that

became the occasion of numerous equivocations and discordant

interpretations.

SUPERIORITY AND AUTHENTICITY OF THE VULGATE.

The Council of Trent, therefore, did not wish to do for the

Hebrew text what it did for the Latin text of the Vulgate; for

the latter it has declared to be authentic by presenting it as

exempt from all error, at least in what concerns the dogmas of

faith and moral precepts. Hence, in his dissertation on the

transmission and preservation of the holy Scriptures, Xavier

Mattel concludes that, there being given no matter what Hebrew passage or text, and the Vulgate not agreeing with it, one

should keep to the Vulgate :

"

Not," he adds," that this version

is more authentic than the Hebrew text, but because it may be

believed, on the one hand, that the passage in question is no

longer to be found in the Hebrew as it was there primitively;and on the other hand, that this primitive text is found exactly

reproduced in the Vulgate the only version that has merited

to be approved by the Church."

INSUFFICIENCY OF ALL OTHER VERSIONS.

Moreover, let every one be persuaded that there are in manypsalms many verses so obscure, that notwithstanding all the

care that one bestows upon them, one will never understand

their meaning without the special assistance of God.

PRACTICAL AIM OF THIS WORK.

Some, no doubt, will say to me that it is useless to explainthe psalms after so many illustrious interpreters have done so.

I declare, however, that it has not been useless as far as I myself am concerned ; since, in consequence of this work, I recite

my breviary with much more attention than formerly whenthere were many passages that I did not understand ; I hopethat the same may happen to many other persons. In order,

therefore, to aid as much as possible those who must recite the

Office, I have resolved to follow, not the order of the psalms,but that of the breviary.

Introduction. 2 1

III. The Author of the Psalms.

There at first present themselves certain preliminary questions which sacred interpreters discuss among themselves;

namely, the authorship of the psalms ; to which of three texts

Hebrew, Greek, Latin one should give the preference ; the

titles of the psalms ; their composition, that is to say, whether

they were composed in verse or in prose. On all these contro

verted points I only wish to set forth in a few words the opinions most generally received, leaving to the reader the task of

further continuing his studies in order to find out the truth so

far as it may be ascertainable.

DAVID THE PRINCIPAL AUTHOR OF THE PSALMS.

That the holy king David is the author at least of a great

part of the psalms, one cannot deny; for the Bible shows us

the Levites occupied in the Temple chanting the psalms, of

which David is declared the author: And the priests stood in

their offices : and the Levites with the instruments of music of the

Lord, which king David made to praise the Lord ; becaiise His

mercy endureth forever, singing the hymns of David by their

ministry* Several Fathers of the Church, as St. Augustine,2

St. John Chrysostom, Theodoret,3 and others, recognized David

as the sole author of the whole psalter; but St. Hilary,4

St.

Athanasius,5St. Isidore of Pelusium, etc., are of opinion that

many of the psalms have another origin, particularly those that

bear in their titles the names of different personages, such

as Asaph, Idithun, Ethan, etc. "We ascribe these inspired

hymns," says St. Jerome, "to the authors whose names appearin the titles."

6It is true, St. Augustine and Theodoret give us

these different names as the names of the singers, and not as

those of the authors. But St. Jerome, maintaining his opinion,

replies :

" We know that it is an error to look upon David as

1 " Stabant Levitae in organis carminum Domini, quae /ecit David rex

ad laudandum Dominum : Quoniam in aeternum misericordia ejus ;

hymnos David canentes per manus suas." 2 Par. vii. 6.

4 De Civil. Dei, 1. xvii. c. 14.3Prtef. in Ps.

4 In Libr. Ps. prol.6Syn. S. Script. 1. 13.

6 " Psalmos omnes eorum testamur auctorum qui ponuntur in tit ilis."

Praf. in Ps. juxta hebr. verit.

2 2 Introduction.

the author of the whole psalter, to the exclusion of the persons

mentioned in the titles."1

St. Augustine himself, explaining

the title of the first of the psalms, does not hesitate to say that

"not all are David s."

2 Hence we may rightly conclude with

Dom Calmet 3 and most of the interpreters, that David com

posed not all but the greater number of the psalms.

ALL THE PSALMS ARE INSPIRED.

"

Moreover," says Theodoret, with much wisdom, "what ad

vantage can it be to me to know the different authors? for it is

certain that all have written under the inspiration of the HolyGhost."

4St. Gregory the Great expresses beautifully the same

thought: "Since we regard the Holy Ghost as the author of

the psalms, to ask then what hand has written them, is it not the

same as asking when reading a letter what pen has been used

in writing it?"6

Indeed, we read these inspired pages and weknow that all are divine

;what does it then matter what pen

has formed the letters ?

IV. The Superiority of the Vulgate.

It is certainly with the Hebrew text, as being the original

text, that all the versions of the psalms should be made to

agree.

THE HEBREW TEXT VERY MUCH ALTERED.

But as we have already said, this rule is actually no longersure, for the Hebrew text, as it exists at the present day, is full

of faults, due to the negligence of copyists or to the incorrect

ness of printers ;add to this that the Rabbinists have invented

those vowel points that have caused so many ambiguities andeven errors. Hence it follows: (i) That among the inter-

1 " Sciamus errare eos qui omnes Psalmos David arbitrantur, et noneorum quorum nominibus inscripti sunt." Rp. ad Cypr,

2 " Non omnes Psalmi a David editi sunt." In Ps. i. adnot.3Pref. gen. sur les Ps. n. 2.

1

"Quamnam mihi afferunt utilitatem sive horum sive illorum sint

,aiqui, cum certum sit ex virtute Spiritus Sancti omnes conscripsisse ?"

In omnes Ps. prol.5 " Cum ejus rei Spiritum Sanctum auctorem tenemus, quia scriptorem

quaerimus? quid aliud egimus, nisi, legentes litteras, de calamo per-scrutamur?" Pro;/, in Job, c. i.

Introduction. 2 3

preters some understand the Hebrew text in one w?.y, others in

another way ; (2) that, according to the remark of several commentators, one arrives at the true sense of the psalms much less

by the aid of the original text than by the aid of the transla

tions, and particularly of the version of the Septuagint, whichis regarded as the most exact ; for it was made before the alter

ations were effected in the Hebrew text.

Two OLD LATIN TRANSLATIONS OF THE PSALMS.

However, the Latin version of the Vulgate, called Itala bySt. Augustine and Veins by St. Gregory, is on the whole the

best of all, notwithstanding its unadorned style; this we learn

from the fact that it has generally been used in the primitiveChurch, after St. Jerome had corrected it according to the Septuagint version. It is well to remark that St. Jerome after

wards undertook another translation of the psalms, for whichhe used only the Hebrew text; but this second version, as

Estius remarks,2 was not received by the faithful, and much

less by the religious, who did not feel disposed to give up their

ancient psalmody. Hence it has been the practice of recitingthe ancient psalmody, corrected by St. Jerome.

THE VULGATE ALONE DECLARED TO BE AUTHENTIC.

As regards ourselves, the question is decided; for the Council of Trent, having declared the Vulgate exempt from everysubstantial error, we regard it as the safest version. TheCouncil says :

"

If any one receive not, as sacred and canonical,

the said books entire with all their parts, as they have been usedto be read in the Catholic Church, and as they are contained in

the old Latin Vulgate edition, . . . and knowingly and deliber

ately contemn them, let him be anathema."3 This decree adds :

"The holy Synod ordains and declares, that the said old and

Vulgate edition, which, by the lengthened usage of so many ages,has been approved of in the Church, be in public lectures held

1 De Doctr. chr. 1. 2, c. 5.

2 In Psalm ii.

"Si quis autem Libros ipsos integros cum omnibus suis partibus,

prout in Ecclesia catholica legi consueverunt, et in veteri vulgata latina

editione habentur, pro sacris et canonicis non susceperit, . . . et sciens

et prudens contempserint, anathema sit." Sess. IV.

24 Introduction.

as authentic ; and that no one is to dare or presume to reject it

under any pretext whatever." l

THE VULGATE AGREES WITH THE SEPTUAGINT VERSION.

Hence in this translation we shall for the most part adhere

to the Vulgate ;and that because in the first place this version,

exempt, as we know it to be, from every substantial error, offers

us the surest text ; then, because it oftenest agrees with the

Septuagint version, the authors of which labored on the Hebrew text long before the alterations to which it was afterwards

subjected. Another consideration, no less powerful, is the end

that I propose to myself, and of which I have spoken above,

namely, to explain the sacred canticles as clearly as possible for

the benefit of those that recite the divine Office.

AGREEMENT OF THE BREVIARY WITH THE VULGATE.

Now, as Urban VIII. declares in his Bull Divinam psalmo-

diam, placed at the beginning of the breviary, there is but little

difference between the psalms such as we recite them and the

psalms such as are found in the Vulgate. I shall therefore

usually follow the letter of the psalter such as is found in the

breviary, without, however, renouncing the right of employingin other passages certain expressions in which it is not easy to

understand the meaning either from the letter itself or from the

context.

V. The Titles of the Psalms.

INSOLVABLE DIFFICULTIES ON THE SUBJECT OF TITLES.

This question of titles is so confused that the interpreters, in

spite of all their explanations, have not been able, it seems to

me, to solve it. In fact, among these titles, many of them are

very old ; as for the others, they have been added it is not

known by whom some before and even long after the collec

tion of Esdras ; we also find in the Septuagint and in the Vul

gate certain titles that one should seek in vain in the Hebrewtext. Besides, it is unknown whether the names expressed in

1 "

Statuit et declarat sancta synodus ut haec ipsa vetus et vulgata edi-

tio quae longo tot saeculorum usu in ipsa Ecclesia probata est in publicis

lectionibus, pro authentica habeatur, et ut nemo illam rejicere quovis

prsetextu audeat vel praesumat."

Ibid.

Introduction. 2 5

the titles designate the authors or only the singers of the

psalms.For these reasons I shall not undertake to explain these

different titles; only I shall give at the head of each psalm a

short summary of what it contains.

VI. The Composition of the Psalms.

The learned discuss the question whether David and the

other inspired authors wrote the psalms in verse or in prose.

Joseph Scaliger, in his " Notes on the Chronicle of Eusebius,"

thinks that the psalms were not written in verse, but in prose;

although one finds in them, he adds, all the ornateness of

poetry. Dom Calmet expresses the same opinion.

THE PSALMS COMPOSED IN VERSE.

St. Jerome,1 and after him nearly all the learned, hold, on the

cont.ary, that the psalms were composed in verse.

IMPOSSIBILITY OF DETERMINING THE METRE.

As for determining the kind of verses and for stating pre

cisely whether they are prosodical or syllabical, with or with

out rhyme, this is what no one has ever been able nor will beable to do, since the character of the metre in use among the

Hebrews is unknown, their language having become entirely

strange to us. We are also ignorant of the Hebrew pronunciation ; for of old Hebrew was written without vowels, the number of which, owing to the vowel points introduced by the Rab-

binists, went on increasing or diminishing according as the new

punctuation increased or diminished the number of syllables.

According to Xavier Mattei, the Hebrews wrote their poeticworks in verses of free rhythm, without restricting themselvesto any determined number of syllables, and without caring for

artificial connections, the verses nearly resembling the chorusesof the Greek tragedies.

Having said thus much about these preliminary questions, I

pass to the explanation of the psalms. Nevertheless, before

entering upon this matter I wish, for the benefit of those persons who are obliged to say the breviary, to offer a few morereflections which may help them much to recite it well, that

is, with attention and devotion.

1

Prxf. in Job.

26 Introduction.

VII. The Recitation of the Office.

THE GREAT IMPORTANCE OF THE DIVINE OFFICE AS REGARDS THE

FAITHFUL.

To praise God, to thank him for his benefits, to ask of him

the graces necessary to eternal salvation this is what should

be here below the only occupation of all men. But because

seculars are absorbed by worldly occupations, the Church

wishes that not only ecclesiastics, but that religious of both

sexes should consecrate at least certain hours of the day to

praising God, and praying to him for all the faithful as well as

for the welfare of Christian society. Hence when the clerics,

personifying in some way the whole Christian people, present

themselves before God in order to recite the divine Office, it is

a prayer truly universal that they offer before the throne of the

Divinity. "There is no doubt," says St. Thomas of Aquin,"that the prayer is universal which the ministers of the Church

offer to God in the name of the people."l

The same holy Doctor thus shows us that in the divine

Office there is a public function, imposed upon clerics for the

preservation and increase of the Church. He says : Since to

the chant of the hymns and the psalms the divine Office is

celebrated, there is accomplished in the Church of God a

public ministry, organized for the good of all."2

St. Bernard

had already said that upon ecclesiastics is chiefly incumbent a

triple charge : to preach the word of God, to give good example,and to pray for all.

" There are three obligations that remain

to us: preaching, good example, prayer; and the latter sur

passes the other two;"3 this he adds, in order to exalt prayer

above eloquence and the most beautiful examples of virtue.

THE DIVINE OFFICE SPECIALLY IMPORTANT TO PRIESTS.

We thence understand what terrible punishments God re

serves for those who, obliged to recite the Office, abstain from

1 " Communis quidem oratio est, quae per ministros Ecclesiae, in per

sona totius fidelis populi, Deo offertur." 2. 2, q. Ixxxiii., a. 12.

2 " Orationibus et Psalmis vacare in Ecclesia. divinurn Officium cele-

brando, est quoddam opus publicum ad Ecclesiae edificationem ordina-

tum." Opusc, xxix. c. 5." Manent tria haec : verbum, exemplum, oratio

; major autem his

est oratio." Epist. 201, n. 3.

Introdiidion. 27

sayfng it either through wearisomeness or in order to give

themselves to worldly amusements. But let us leave these

persons who are struck with blindness, and let us speak of

those who recite the Office in a careless manner. What a pity

to see how certain priests recite the breviary in the streets, at

some window, their eyes fixed on those passing by, or in the

society of friends, with whom they laugh and jest, thus inter

mingling the divine praises with worldly and improper conver

sation, without paying any attention to the sacred words. If

any one of them, when admitted to the presence of a great per

sonage of this world, dared to speak to him in this way, he

would certainly be driven away and punished. Alas! some

priests have the audacity to treat God as if their mission wasnot to honor but to dishonor him.

WHAT TREASURES OF GRACE ONE FINDS IN THE OFFICE.

On the other hand, when one recites the Office with atten

tion, what merit and what profit does one derive from it.

What lights are then obtained from the divine words ! Withwhat holy maxims is the soul penetrated ! How many acts of

love, of confidence, of humility, of contrition, may one not

make by merely paying attention to the verses that one re

cites! Above all, what beautiful prayers are found in each

psalm ! There is no doubt that, when recited with faith andfervor, they merit treasures of grace, according to the infallible

promise made by our Lord that he would hear whoever praysto him : Ask, and it shall be given you^ For every one that ask-

eth, receiveth?

WHAT HAPPINESS is ENJOYED IN RECITING THE OFFICE.

I add that the Office, recited without devotion and with the

only thought of finishing it as soon as possible, becomes one of

the heaviest burdens and at the same time is so tedious as to

seem to be of an interminable length ; on the contrary, when it

is recited with devotion, with a true desire of profiting by it, byapplying mind and heart to the sacred words, its burden becomes light and sweet: of this all the saints have had experience. T!K saints found more pleasure in reciting the Office

1 " Petite et dabitur vobis." Matt. viii. 7.

* " Omnis enim qui petit, accipit." Luke, ix. 10.

28 Introduction.

than worldlings find in the midst of pastimes and amusements.

One single Office recited with devotion may gain for us many

degrees of glory in heaven. What treasures of merit will not

they, then, amass after they have recited the breviary for thirty

or forty years with the required devotion and piety !

This is what has inspired me with the difficult undertaking

of translating the psalms. May those who by the duty of their

state are bound to recite the breviary, recite it with merit and

profit to their souls ! May they, while escaping the misfortune

of reciting the breviary badly, be spared the pain of having one

day to render a terrible account before the tribunal of God and

then to expiate the innumerable faults that they have committed !

(Explanation

OF

THE PSALMS AND CANTICLES.

Sunday at Matins.

INVITATORY. PSALM XCIV. OF THE PSALTER.

Several corrections were made in this psalm by St. Jerome ; but the

Church, not having introduced them into the invitatory of the Office, it

follows that we recite it in the breviary as it was recited according to

the ancient version.

St. Paul declares (Heb. iii. 7, and iv. 7) that in this psalm everything

directly refers to Jesus Christ; and since we understand this psalm as

proclaiming God, the Creator, and at the same time the Saviour of the

world, it is to him as to our supreme Pastor that the Holy Ghost exhorts

us to address our praises, and to hearken to him.

i. VENITE, exultemus Domino, jubilemus Deo salutari

nostro: praeoccupemus faciem

ejus in confessione, et in

psalmis jubilemus ei.

2. Quoniam Deus magnusDominus, et Rex magnus superomnes deos : quoniam non re-

pellet Dominus plebem suam,

quia in manu ejus sunt omnesfines terrae, et altitudines mon-tium ipse conspicit.

3. Quoniam ipsius est mare,et ipse fecit illud, et aridamfundaverunt manus ejus: ve-

nite, adoremus, et procidamusante Deum : ploremus coramDomino, qui fecit nos, quiaipse est Dominus Deus noster:nos autem populus ejus, et

oves pascuae ejus,

1. COME let us praise theLord with joy: let us joyfullysing to God our Saviour.

Let us come before his presence with thanksgiving: andmake a joyful noise to himwith psalms.

2. For the Lord is a greatGod, and a great King aboveall gods.For in his hand are all the

ends of the earth : and the

heights of the mountains are

his.

3. For the sea is his, and hemade it : and his hands formedthe dry land.

Come let us adore and fall

down: and weep before theLord that made us.

For he is the Lord our God :

and we are the people of his

pasture and the sheep of his

hand.

30 Sunday at Matins.

4. Hodie si vocem ejus au- 4. To-day if you shall hear

dieritis, nolite obdurare corda his voice, harden not yourvestra, sicut in exacerbatione hearts ;

secundum diem tentationis in As in the provocation, ac-

deserto : ubi tentaverunt me cording to the day of tempta-

patres vestri, probaverunt et tion in the wilderness : whereviderunt opera mea. your fathers tempted me, they

proved me, and saw my works.

5. Quadraginta annis proxi- 5. Forty years long was I of-

mus fui generationi huic, et fended with that generation,dixi: Semper hi errant corde: and I said: These always err

ipsi vero non cognoverunt in their heart.

vias meas, quibus juravi in ira And these men have not

mea, si introibunt in requiem known my ways : so I swore

meam. in my wrath they shall notenter into my rest.

1."

Prceoccupemusfaciem ejus in confessione" Before the ris

ing of the sun, let us be found in the presence of the Saviour, to

praise him and to confess to him our faults. St. Augustine

says :

" Est confessio laudantis, confessio gementis. There is the

confession of him who praises, and the confession of him whc

mourns."

2." Omnes deos All the false gods and all the kings of the

earth." "Altitudines montium Earthly powers," according to St.

Augustine; that is to say: The Lord regards alike the powerful of the world and the poor whom the world despises ; for

all are in his power; therefore he does not reject any of his

people.

4." Sicut in exacerbatione . . ." It must" here be remarked

that this passage is in the Office, as it was anciently read in

the psalm ;but it was afterwards corrected, as it is now in the

psalter, where we read :

" Sicut inirritatione, secundum diem ten

tationis in deserto, ubi tentaverlint me patres vestri ; probaverunt

me, et viderunt opera mea" This version, with which the English translation agrees, better explains the text, of which the

sense is as follows : It is God who here speaks to the Hebrews,

and he says to them : Harden not your hearts, as you did

formerly when you provoked me to anger in the wilderness,

where your fathers wished to tempt me, to see whether I was

the true God, when in that barren and utterly destitute place

they sought for water, bread., and flesh; they found by experj-

Psalm /., First Nocturn and Psalter. 31

ence at the sight of my wonderful works that I can do all

things according to my own pleasure.1

5. "Proxtinus" Instead of this word, we read in the cor

rected version, or the psalter, Offensus ; and St. Paul says, /#-

fensus (Heb. iii. 10). But it is the same thing, as Du Hamel and

Bellarmine remark, if Proximus is put for Proximus ad ulciscen-

dum. "

Semper hi errant corde ; ipsi vero non cognoverunt vias

meas" They have always a perverse heart; they do not wish

to know my righteous judgments."

Requiem meant." My rest,

that is to say, the land that I promised them. 3

Psalms of the First Nocturn.

PSALM I. OF THE OFFICE AND OF THE PSALTER.

The object that David proposes to himself in this psalm is to con

vince us that God bestows happiness only upon the just in order to be

happy ;we must, therefore, begin to be just.

1. BEATUS vir, qui non abiit

in consilio impiorum. et in via

peccatorum non stetit, et in

cathedra pestilentise non se-

dit:

2. Sed in lege Domini volun-tas ejus, et in lege ejus medi-tabitur die ac nocte.

3. Et erit tamquam lignum,quod plantatum est secus de-

cursus aquarum, quod fructurn

suum dabit in tempore suo :

4. Et folium ejus non de-

fluet: et omnia qusecumquefaciet, prosperabuntur.

5. Non sic impii, non sic :

seel tamquam pulvis, quernprojicit ventus a facie terrae.

6. Ideo non resurgent impiiin judicio : neque peccatoresin concilio justorum.

7. Ouoniam novit Dominusviam justorum : et iter impiorum peribit.

1. BLESSED is the man whohath not walked in the counselof the ungodly, nor stood in

the way of sinners, nor sat in

the chair of pestilence:2. But his will is in the law

of the Lord, and on his law heshall meditate day and night.

3. And he shall be like a tree

which is planted near the run

ning waters, which shall bringforth its fruit, in due season :

4. And his leaf shall not fall

off : and all whatsoever heshall do, shall prosper.

5. Not so the wicked, not so :

but like the dust, which thewind driveth from the face of

the earth.

6. Therefore the wicked shall

not rise again in judgment:nor sinners in the council of

the just.

7. For the Lord knoweth the

way of the just : and the wayof the wicked shall perish.

1 See Psalm Ixxvii. 21.

2"Juravi

"

(Num. xiv. 28). "Si introibunt? Formula of impre-


1. "In cathedra pestilenticB non sedit." That is to say: Whodoes not teach false and pernicious doctrines. Instead of the

word Pestilentice, St. Jerome has Derisorum, which according

to the proper Hebrew signification means scoffers, or impostors

who teach falsehood. The Septuagint have understood ilr^

same expression in the sense of pests, or chair of pestilence.

These renderings, however, come to much the same sense; for

the impious, such as atheists and heretics, are, as is explained

by St. Athanasius, St. Augustine, St. Basil, the pest of the

world by the false and pernicious doctrines that they teach. 1

2. The just man wills what God ordains in his law ; hence he

continually meditates on it.

4. This tree will always preserve its leaves, which will help

to ripen the fruit; thus will all the works of the just man

prosper.2

5."

Pulvis." Pagnini translates the Hebrew word by Glu-

ma : chaff, light straw or husks that are separated from the

seed by threshing, winnowing, etc.

6." Non resurgent" That is, according to the Hebrew text :

Non stabunt, non subsistent they shall not stand, shall not keeptheir ground ;

and according to the Chaldee version : Non

justificabuntitr they shall not be justified (Bossuet). This

means that the wicked at the last judgment will not be able to

oppose the just vengeance of Jesus Christ. St. Augustine ex

plains this verse by saying that the wicked will not rise againto be judged because they are already condemned to punishment Non resurgent ut judicentur, quia jam poems destinati

sunt. We should, however, here remark that the expressionNon resurgent does not mean that the wicked will not rise

on the day of judgment; since we read in St. Matthew (xxv.

31-4) that all men, just and sinners, must then rise; and this

St. Paul expresses still more clearly in this passage :

" We shall

catory oath. See Psalm Ixxxviii. 35. St. Paul admirably comments onthese last two verses, 4 and 5, in his Epistle to the Hebrews, ch. 3 and 4.

1 We remark in this first verse a triple gradation of sinfulness : i.

Abiit, one turns away from good; Stetit, one takes part in evil; Sedit,

one settles down in it through habit. 2. Consilio, temptation; Via,the going astray; Cathedra, the giving of scandal. 3. Impiorum, bad

principles; Peccatorum, bad conduct; Pestilentice, utter corruption.2Jeremias (xvii. 8) employs and develops nearly the same comparison.

Psalm //., First Nocturn and Psalter. 33

all stand before the judgment-seat of Christ Omnes enim stabi-

mus ante tribunal Christi" (Rom. xiv. 10). Moreover, the

Apostle himself explains to us how we are to understand the

expression," Non resurgent

"

of the psalm, when he elsewhere

says :

" We shall all indeed rise again ; but we shall not all be

changed Omnes quidem resurgemus, sed non omnes immutabi-mur" (i Cor. xv. 51). He wishes thereby to say that all menwill rise again, but all will not obtain the happiness of havinga spiritual and heavenly body, such as the just will receive, ac

cording to what he had written just before in verses 44-49 :

"

It

is sown a natural body, it shall rise a spiritual body. .

Therefore, as we have borne the image of the earthy, let us

also bear the image of the heavenly Seminatttr corpus ani-

male, surget corpus spirituale. . . . Igttur, sicut portainmusimagmem terreni, portemus et imaginem caelestis." The wordsNon resurgent, thus understood, agree well with the Hebrewtext and with the Chaldee version, so that the verses " Thewicked shall not rise again in judgment, nor sinners in the

council of thejust," may easily be explained in this sense:

that the wicked, as the dust or fine chaff or light straw whichthe wind carries away, will be separated from the just, whoare the good grain, according to what we read in the Gospel :

" Gather up first the cockle ... to burn, but the wheat gather

ye into my barn. The angels shall go out and shall separatethe wicked from among the just Colligite primum zizania

. . . ad comburendum ; trttictim antein congregate in Jwrreummeum. Exibunt AngcJi, et separabunt malos de medio justorum(Matt. xiii. 30, 49).

7. Nffvit. That is to say, approves and blesses. Peribit,

shall end in ruin.1

PSALM II. OF THE FIRST NOCTURN.

This psalm taken in its literal sense is entirely a prophecy of the

reign of Jesus Christ, as the Apostles themselves teach us in the fourth

chapter of the Acts :

"

Doniinc, . . . qui, Spiritu Sancto, per os patrisnostri David, pueri tui, dixisti : Quare fremuerunt gentes, et populi

1 To be known by the Lord, says St. Augustine, is to live; to be

ignored by him is to perish. See Psalm xxxvi. 18. Jesus Christ has

also said in the same sense : "I know you not Nescio vos" (Matt.xxv. 12).


meditati sunt inania ? Astiterunt reges terra, et principes convenerunt

in unum, adversus Domimun, et adversus Christum ejus . . . Lord,

who by the Holy Ghost, by the mouth of our father David, thy servant,

hath said: Why did the Gentiles rage, and the people meditate vain

things: The kings of the earth stood up, and the princes assembled

together against the Lord, and against His Christ"

(Acts, iv. 24). Theythen continue to speak of the conspiracies that were formed againsrt

Jesus Christ by Herod and Pilate in union with the Gentiles and the Jews.

In fact, certain Protestant interpreters, and even some Catholic com

mentators, wish that this psalm should be understood, in a literal sense,

of the reign of David. But D. Xavier Mattei wisely observes that this

is a novel opinion, prevailing among Protestants, and worthy of our

condemnation, since we should hold to the interpretation given by holy

Scripture in the Acts of the Apostles; the more so since to apply this

psalm to David we must do too great violence to the text, the expres

sion of which so clearly refers to the reign of Jesus Christ. To which

Xavier Mattei, conformably to the principles laid down in the preface

Df his work, adds that sometimes holy Scripture has for its literal sense

Dnly the spiritual sense, without supporting any other hidden sense.

Consequently, he says, when according to the interpretation of the

Apostles this psalm offers so evident a prophecy of the reign of Jesus

Christ, what reason is there to apply it to the reign of David ?" What

rashness," says St. Jerome,"

to look for the sense of this psalm after

St. Peter himself has given it to us ! what boldness to dare to contra

dict what he says in the Acts of the Apostles ! Audacia est hunc

psalmum interpretari vclle post Petritm; into de eo sentire aliud quam in

Actibus apostoloriim dixerit Petrus." Bellarmine also says :

" To seek

in this psalm a literal sense applicable to David appears to me to be the

height of error Omnino errare videntur qui ad litteram de Davide hunc

psalmum explicare nituntur"

1. QUARE fremuerunt Gen- i. WHY have the Gentiles

tes, et populi meditati sunt in- raged, and the people devisedania? vain things?

2. Astiterunt reges terrae, et 2. The kings of the earth

principes convenerunt in unum stood up, and the princes metadversus Dominum, et adver- together, against the Lord, andsus Christum ejus. against his Christ.

3. Dirumpamus vincula eo- 3. Let us break their bondsrum : et projiciamus a nobis asunder, and let us cast awayjugum ipsorum. their yoke from us.

4. Qui habitat in ccelis, irri- 4. He that dwelleth in heavendebit eos : et Dominus subsan- shall laugh at them : and thenabit eos. Lord shall deride them.

5. Tune loquetur ad eos in 5. Then shall he speak to

Psalm //. ,First Nocturn arid Psalter. 35

ira sua, et in furore suo con-turbabit eos.

6. Ego autem constitutussum rex ab eo super Sionmontem sanctum ejus, prsedi-cans prseceptum ejus.

7. Dominus dixit ad me : Fi-

lius meus es tu, ego hodie ge-nui te.

8. Postula a me, et dabotibi gentes hereditatem tuam,et possessionem tuam lermi-nos terrae.

9. Reges eos in virga ferrea,et tamquam vas figuli confrin-

ges eos.

10. Etnuncregesintelligite:erudimini qui judicatis ter-

ram.n. Servite Domino in ti-

more : et exultate ei cum tre-

more.12. Apprehendite discipli-

nam, nequando irascatur Do-minus, et pereatis de via justa.

13. Cum exarserit in breviira ejus, beati omnes, qui con-fidunt in eo.

them in his anger, and troublethem in his rage.

6. But I am appointed kingby him over Sion his holymountain, preaching his commandment.

7. The Lord hath said to me :

Thou art my son, this day have1 begotten thee.

8. Ask of me, and I will givethee the Gentiles for thy in

heritance, and the utmost partsof the earth for thy possession.

9. Th ,u shalt rule them witha rod of iron, and shalt breakthem in pieces like a potter s

vessel.

10. And now O ye kings understand : receive instruction

you that judge the earth.11. Serve ye the Lord with

fear: and rejoice unto himwith trembling.

12. Embrace discipline, lest

at any time the Lord be angry,and you perish from the justway.

13. When his wrath shall bekindled in a short time, blessedare all they that shall trust in

him.

1. This verse predicts that it will be in vain that so manyenemies conspire against the Messias. St. Jerome translates

the words Fremiierunt and Meditati sunt in the future tense ;

but Bellarmine rightly says that here the version of the Vul

gate, which agrees with the Septuagint, should be preferred;for in the Acts of the Apostles, as we have seen, the two verbsare in the past tense. The words " Meditati sunt mania theyhave devised vain

things," are used, because these enemieswhile endeavoring to destroy the kingdom of Christ only co

operated in its establishment.

2. "Rcges . . . ct principes" By these kings and princes aremeant not only Herod, Pilate, and the chief priests of the Jews,but also all the emperors and all the kings of the Gentiles whohave persecuted the Church of Jesus Christ. Adversus Dominum,


et adversus Christum ejus."The prophet intimates thereby that

the enemies in persecuting Christ have also made war against

God ;for the Messias, by his miracles had proved that he was

the Son of God. As to the first word of the verse, "Astiterunt"

according to the sense of the Hebrew text, it is properly to be

understood of the counsel that the Jews took among them-

selves to compass the arrest and the death of Jesus Christ.

3. David makes the enemies of God and of Christ speak here.

They say : Let us free ourselves from their rule and their laws."

Jugum." Instead Q{ jugum ipsorum their yoke, St. Jeromehas laqueos eorum their snares. The wicked hate the laws of

God ; they regard them only as a yoke, and as insupportablechains.

4. David announces that God will dissipate and confound all

the plots of his enemies, and will turn their designs to ridicule.

This was accomplished by the destruction of idolatry, the

dispersion of the Jews, and the conversion of the Gentiles to

the faith.

5. God spoke to the wicked, and confounded them, not bywords, but by the terrible punishments that he inflicted on them.

"In ira sua, et in furore suo" We here observe that Godnever does anything in anger, as men do when they act through

passion and with trouble of mind ; for the Lord disposes anddoes everything with moderation and in tranquillity. "Thou

judgest with tranquillity Cum tranquillitate judicas" ( Wisd.

xii. 1 8). Hence, when one reads in Scripture that God becomes

angry, we are to understand that he chastises sinners, not to

conduct them to eternal salvation, as he often does in regardto some whom he chastises in order to bring them to repent-ance, but only that he is chastising them solely to punish them,and to give free course to his justice.

6."Ego

autem constitutus sum Rex ab eo super Sion, montemsanctum

ejiis" Here it is Jesus Christ that speaks; he will sayto them : I have been made king, not by men, but by God, myFather, over his holy mountain of Sion ; that is to say, over his

Church, which, as St. Augustine says, was prefigured by the

city of Jerusalem, of which Mount Sion was the principal part,and most beloved by God. " Prcpdicans prcrceptum ejus."

Thismeans : I have been appointed king that I might publish his

commandment. According to the Hebrew we here read: Nar-

Psalm //., First Nocturn and Psalter. 37

rabo ad decrctum I vail declare for a decree. Substantially,

the words Prceceptum and Decretum signify the same thing;

namely, the decree whereby God established the kingdom of

Jesus Christ to be propagated throughout the world. Thet terms of the decree are as follows (see verse 7) :

7." Filius meus es tu,ego hodie genui te." The literal sense of

this word of the eternal Father, in the mind of the Holy Ghost,

is threefold, as Cardinal Bellarmine and Menochius well remark.

The first sense is that of the eternal generation of Jesus Christ

as the Word and the eternal Son of God, according to what St.

Paul writes :

"

Being made so much better than the angels, as

he hath inherited a more excellent name than they. For to

which of the angels hath he said at any time : Thou art MySon, to-day have I begotten Thee? Tanto melior Angelis effec-

tus, quanta differentius prce illis nomen hereditavit cum enim dixit

aliquando Angelorum : Filius meus es tit, ego hodie genut te?"

(Heb. i. 4.) Hence St. Augustine rightly says that this passage

is to be understood literally of the eternal generation by which

the Word was from all eternity begotten by the Father, in con

tradistinction to the angels who are the ministers of Godcreated in time. We read the words : Hodie genut te To-dayhave I begotten Thee; "Hodie" To-day, because eternity is

an actual duration, without beginning and without end, as St.

Augustine well explains, speaking of this psalm: "In eternity

nothing is either past or future, but only the present ; because

whatever is eternal, always is. In fsternitate, nee prceteritum

qitidquam est, neefuturum, sed prczsens tantum ; quia, quidquid

f. ceternum est, semper est."

Bossuet (Suppl. in Ps. ii. 7) says that

it would be difficult to find in the psalms a passage in which

Jesus Christ is more expressly affirmed to be the true Son of

God. The second literal sense refers to the resurrection of

Jesus Christ, according to what we read in the Acts of the

Apostles :

" And we declare unto you that the promise which

was made to our fathers, this same God hath fulfilled to our

children, raising up Jesus again, as in the sacred psalm also is

written : Thou art My Son, this day have I begotten Thee. Et

nos vobis annuntiamus cam quce ad patres nostros repromissio

facta est: Quoniam hanc Deus adimplevit filiis nostris, resusci-

tans Jesum, sicut et in Psalmo secundo scriptum est : Filius meus

es tu, ego hodie genut te (Act. xiii. 32, 33). The resurrection is,


in fact, a certain regeneration, according to what we read in St.

Matthew :

" In the regeneration, when the Son of Man shall sit,

etc. In regeneratione cum sederit Filius hominis" etc. (Matt.

xix. 28). The third sense, also literal, has reference to the tem

poral generation of Jesus Christ according to the flesh. Suchis the opinion of St. Cyprian (Testim. adv. Jiid. 1. 2. c 8), and of

St. Fulgentius (Contra Arian. resp. 3) ; this is well confirmed

by these words of the Apostle :

" So Christ also did not glorifyhimself that he might be made a high-priest : but he that said

unto him : Thou art My Son, this day have I begotten Thee.

Sic et Christus non semetipsiim clarificavit, ut Pontifex fieret ;

sed qui locutus est ad eum : Filius meus es tu, ego hodiegenui te"

(Heb. v. 5). In the Introit of the first Mass of Christmas the

Church applies the quoted words of this psalm to the mysteryof the day. We here add that the holy Fathers understand

these words of Isaias: "Who shall declare his generation?Generationem ejus quis enarrabit? (Is. liii. 8), as referring not

only to the divine generation, but also to the human generationof Jesus Christ.

8. The eternal Father continues : Since Thou art my Son bynature, it is just that Thou shouldst have dominion over all the

nations and over the whole earth, .as Thy inheritance and possession. St. Augustine understands this of the spiritual powerthat Jesus Christ has over the Church, which through his merits

was to be spread through the entire world, according to whatour Saviour has himself said :

" All power is given to me in

heaven and on earth Data est mihi omnis potestas in coslo ct in

terra" (Matt, xxviii. 18).

9. This is understood of the power that Jesus Christ has to

reward the good and to punish the wicked as easily as the

potter can break with a rod of iron his vessels of clay. Therod of iron signifies, moreover, the righteous and inflexible justice of Jesus Christ, which no one can resist.

10. That is to say: You, then, who are kings, and as suchexercise the office of judges on earth, understand what is yourduty, and learn to perform it well.

1

11." Exsuitate ei cum tremore" St. Augustine thus com

ments on these words: "In rejoicing, that we give thanks; in

1 We may add: Acknowledge the king and the supreme Judge whomGod places over you, and think of serving him only.

Psalm ///., First Nocturn and Psalter. 39

trembling, lest we fall. In exsultatione, ut grattas agamus, in

tremore, ne cadamus" (In Ps. 1. n. 4). By the word J^imore, ac

cording to the Hebrew, we understand the piety of the children

towards their father; that is to say, that filial love with which

kings and judges should serve God. The verse may thereforebe thus explained : Serve the Lord with filial fear and with joy,

hoping for reward if you observe justice, and fearing punishment if you do not observe it.

12. This verse signifies: Accept lovingly the law of God, andobserve it, lest he be angry with you if you do not observe it,

and lest he permit you to stray from the path of justice.

13. Unhappy those that wound justice and that are the cause

why God becomes angry with them and hastens to punishthem. Happy, on the contrary, are those that trust in God, because he will give them light and strength which they will needin order not to stray from the right path.

PSALM III. OF THE FIRST NOCTURN.This psalm has for its title: Psalmus David 1 cum fugeret a facie

Absalonis filii sui David flying before his son Absalom. It wastherefore to David fleeing from the persecutions of the unfortunateAbsalom that is commonly applied the literal sense of this psalm. Hutin the mystical sense, according to St. Jerome, St. Augustine, Bede,Theodoret, and others, David here represents Jesus Christ consideredin his Passion and in his resurrection. We would here once moreremark on the subject of the enemies from whom the royal prophetendured persecution, that all the psalms when they speak literally areto be understood mystically of all the internal and external enemies,especially of our most powerful and most dangerous enemies, I meanthe devils who are plotting against our eternal salvation.

1. DoMiNEquid multiplicati i. WHY, O Lord, are theysunt qui tribulant me? multi multiplied that afflict me?msurgunt adversum me. many are they who rise up

against me.2. Multi dicunt ammae meae : 2. Many say to my soul:

Non est salus ipsi in Deo ejus. There is no salvation for himin his God.

1 Bellarmine observes that David is here in the dative case, as is

proved by the Greek version; consequently these words signify: Psalmusa Deo inspiratus Davidi A psalm inspired by God into David. Headds that the principal object that the Holy Ghost had in view appearsto be Jesus Christ himself, of whom David was the figure.

Sunday at Matins.

3. Tu autem Domine sus-

ceptor meus es, gloria mea, et

exaltans caput meum.4. Voce mea ad Dominum

clamavi : et exaudivit me demonte sancto suo.

5. Ego dormivi, et soporatussum : et exurrexi, quia Domi-nus suscepit me.

6. Non timebo millia populicircumdantis me : exurge Do-mine salvum me fac, Deusmeus.

7. Quoniam tu percussistiomnes adversaries mihi sine

causa : dentes peccatorum con-trivisti.

8. Domini est salus : et superpopulum tuum benedictio tua.

3. But thou O Lord art myprotector, my glory, and thelifter up of my head.

4. I have cried to the Lordwith my voice : and he hathheard me from his holy hill.

5. I have slept and havetaken my rest : and I haverisen up, because the Lordhath protected me.

6. I will not fear thousandsof the people surrounding me :

arise, O Lord ;save me, O my

God.7. For thou hast struck all

them who are my adversaries

without cause : thou hast

broken the teeth of sinners.

8. Salvation is of the Lord :

and thy blessing is upon thypeople.

2. They tell me that there is no salvation for me, although I

trust in my God."

Ipsi . . . Ejus." According to the Greek, these pronounsare masculine. Striking features of resemblance : David is

betrayed by Achitophel, who ends by hanging himself (2 Kings,xvii. 23) ; Jesus Christ is betrayed by Judas, who ends in the

same way. David is persecuted by his own people ; Jesus hears

the Jews crying out to Pilate :

"

Away with him, away with him,

crucify him. . . . We have no king but Caesar. Tolle, crucifige

eum. . . . Non habemus regem, nisi Cccsarem" (John, xix. 15).

David hears these words :

" There is no salvation for him in

his God. Non est salus ipsi in Deoejus" Jesus hears these

other words :

" He trusteth in God ; let him now deliver him

if he will have him. Confidit in Deo; liberet nunc, si wilt eum

(Matt, xxvii. 43).

3. "Gloria mea, et exaltans caput meum." That is to say:" Thou art the cause of my glory ;

it is Thou that consolest

me : I walked with my head bowed down under the weight of

sorrows, and Thou hast now enabled me to lift it up again with

joy-

4." De monte sancto j^X/x^Ffi^l^from his high heaven.

5. This verse means/jfri the midst\>f persecution I took a

BfUBRAPV

Psalm /K, First Nocturn ; I/I. of Psalter. 4 [

tranquil and sweet repose ;then I awoke and arose without

disquietude, seeing that the Lord had taken me under his protection. These are words that mystically apply to Jesus Christ

when he wished to be stretched on the cross and there give uphis life, and then wished to rise again from the dead by the

power of his divinity.

7."

Percussisti omnes adversaries mihi sine causa." According to the Hebrew, we translate : Percusststi omnes hostes

meos in maxilla. The Septuagint, however, have : Sine causa.

Bellarmine thinks that the Septuagint have been able to trans

late thus, because the Hebrew text, which they used, was morecorrect than that which we have.

8. "Domini est sahts." According to the Hebrew, it is

Domino salus. That is, salvation should be referred to God,and it is only from him that we should hope for it. Salvationis the blessing that the Lord gives to his servants ; for to bless

on the part of God means to do good.

PSALM IV. OF THE FIRST NOCTURN, WHICH is PSALM VI. OF THEPSALTER.

According to the most probable opinion of the learned, this psalm,taken in the literal sense, properly refers to the penitence of David.Hence it is, conclusively, the prayer of the sinner who fears the blowsof the divine justice, and who strives to become reconciled with his

God. It is the first of the Penitential Psalms.

1. DOMINE, ne in furore tuo i. O LORD rebuke me notarguas me, neque in ira tua in thy indignation, nor chastise

corripias me. me in thy wrath.2. Miserere mei Domine 2. Have mercy on me O

quoniam infirmus sum : sana Lord, for I am weak : heal me,me Domine, quoniam contur- O Lord, for my bones arebata sunt ossa mea. troubled.

3. Et anima mea turbata est 3. And my soul is troubledvalde : sed tu Domine usque- exceedingly: but thou, O Lord,quo ?

^how long ?

4. Convertere Domine, et 4. Turn to me, O Lord, anderipe animam meam : salvum deliver my soul : O save meme fac propter misericordiam for thy mercy s sake.tuam.

5. Quoniam non est in morte 5. For there is no one in

qui memor sit tui : in inferno death, that is mindful of thee :

autem quis confitebitur tibi ? and who shall confess to theein hell ?

6. Laboravi in gemitu meo, 6. I have labored in my


lavabo per singulas noctes lee- groaning, every night I will

turn meum : lacrymis meis wash my bed : I will water mystratum meum rigabo. couch with my tears.

7. Turbatus est a furore 7. My eye is troubled

oculus meus : inveteravi inter through indignation : I haveomnes inimicos meos. grown old amongst all my ene

mies.

8. Discedite a me omnes, 8. Depart from me, all yequi operamini iniquitatem : workers of iniquity: for the

quoniam exaudivit Dominus Lord hath heard the voice of

vocem fletus mei. my weeping.9. Exaudivit Dominus de- 9. The Lord hath heard my

precationem meam, Dominus supplication, the Lord hathorationem meam suscepit. received my prayer.

10. Erubescant, et contur- 10. Let all my enemies bebentur vehementer omnes in- ashamed, and be very muchimici mei : convertantur et troubled : let them be turnederubescant valde velociter. back, and be ashamed very

speedily.

1. This verse signifies: O Lord, punish me if Thou wilt, but

not in Thy anger ; that is to say : Chastise me as a father and

not as a judge. Not to be punished here on earth after I have

offended Thee would be to me the greatest punishment. I begThee, then, to punish me here below, in order that I mayamend, and may avoid eternal death. (See what is said on this

point in Ps. ii. 5.)

2."

Infirmus sum; sana me, Domine, quoniam contiirbata

sunt ossa mea" Have pity on me, O Lord ! I am full of infir

mities; heal me by strengthening me with Thy grace; for myvery bones are troubled, that is, are trembling with weakness.

3. That is to say : My soul also is troubled, and much more

so than my body; how long wilt Thou delay to come to myassistance ?

4."

Eripe animam meam." Deliver my soul from the manymiseries and perils that surround it.

" Salvum mefac proptcrmisericordiam tuam" Save me through Thy pure mercy; for

I deserve nothing but punishment and hell itself.

5." In morte.

"

In eternal death.

7. I have conceived great indignation against myself when

considering the deformity of my sins, and when seeing myself

growing old in the midst of my enemies, which are my vices

and my bad habits. 1

1 To these we add the devils and sinners who have led him to offend

Psalm F., First Nocturn ; VIL of Psalter. 43

8." Out opcramini iniquitatcm.

"

would also pervert me.

Perverse enemies, who

PSALM V. OF THE FIRST NOCTURN, WHICH is PSALM VII. OF THEPSALTER.

Addressing himself to God, David represents to him his innocence

and at the same time the anguish of his heart; this was at the time of

the persecution that he had to endure from Saul or from Absalommore probably from Saul. The holy king exhorts at the same time

his enemies to be converted, and predicts to them the chastisement of

heaven if they are not converted. 1

1. DOMINE Deus meus in

te speravi : salvum me fac exomnibus persequentibus me,et libera me.

2. Nequando rapiat ut leoanimam meam, dum non est

qui redimat, neque qui salvumfacial.

3. Domine Deus meus si feci

istud, si est iniquitas in mani-bus meis :

4. Si reddidi retribuentibusmihi mala, decidam merito abinimicis meis inanis.

5. Persequatur inimicus ani

mam meam, et comprehendat,et conculcet in terra vitammeam, et gloriam meam in pul-verem deducat.

6. Exurge Domine in ira

tua : et exaltare in finibus in-

imicorum meorum.7. Et exurge Domine Deus

meus in praecepto quod man-dasti : et synagoga populorumcircumdabit te.

1. O LORD my God, in theehave I put my trust : save mefrom all them that persecuteme, and deliver me.

2. Lest at any time he seize

upon my soul like a lion, whilethere is no one to redeem me,nor to save.

3. O Lord my God, if I havedone this thing, if there be

iniquity in my hands :

4. If I have rendered to themthat repaid me evils, let me de

servedly fall empty before myenemies.

5. Let the enemy pursue mysoul, and take it, and treaddown my life on the earth,and bring down my glory tothe dust.

6. Rise up, O Lord, in thyanger : and be thou exalted in

the borders of my enemies.

7. And arise, O Lord myGod, in the precept whichthou hast commanded : anda congregation of people shall

surround thee.

God, and from whom he has resolved to keep aloof (v. 8). Hence,

penetrated with a true contrition, he feels in his heart that God hears

him (v. 9); and he is filled with confidence and joy.1 In the prophetical sense, says Bellarmine, David represents the

person of Jesus Christ, and that of all the just who are calumniated

and persecuted.


8. Et propter hanc in altum

regredere : Dominus judicat

populos.9. Judica me Domine secun-

dum justitiam meam, et secun-dum innocentiam meam superme.

10. Consumetur nequitia

peccatorurn, et diriges justum,scrutans corda et renes Deus.

11. Justum adjutoriummeum a Domino, qui salvos

facit rectos corde.

12. Deus judex Justus, for-

tis, et patiens : numquid iras-

citur per singulos dies?

13. Nisi conversi fueritis,

gladium suum vibrabit : arcumsuum tetendit, et paravit ilium.

14. Et in eo paravit vasa

mortis, sagittas suas ardenti-

bus effecit.

15. Ecce parturiit injusti-tiam : concepit dolorem, et

peperit iniquitatem.

1 6. Lacum aperuit, et effodit

eum : et incidit in foveam quamfecit.

17. Convertetur dolor ejusin caput ejus : et in verticem

ipsius iniquitas ejus descendet.

1 8. Confitebor Domino se-

cundum justitiam ejus : et

psallam nomini Domini altis-

simi.

8. And for their sakes returnthou on high. The Lord

judgeth the peoples.9. Judge me, O Lord, ac

cording to my justice, and ac

cording to my innocence in

me.10. The wickedness of sin

ners shall be brought to naught,and thou shalt direct the just ;

the searcher of hearts and reins

is God.11. Just is my help from the

Lord, who saveth the uprightof heart.

12. God is a just judge,strong and patient : is he angryevery day ?

13. Except you will be converted, he will brandish his

sword : he hath bent his bow,and made it ready.

14. And in it he hath prepared the instruments of death,he hath made ready his arrowsfor them that burn.

15. Behold he hath been in

labor with injustice : he hathconceived sorrow, and broughtforth iniquity.

1 6. He hath opened a pitand dug it : and he is fallen

into the hole he made.17. His sorrow shall be

turned on his own head : andhis iniquity shall come downupon his crown.

1 8. I will give glory to theLord according to his justice :

and will sing to the name of

the Lord the most high.

2." Animam meam" My soul, or my life.

3."

Sifeciistud."

If I have done the wrong that is laid to

my charge. This may mean that the enemies of David accused

him of having wished to usurp the throne of Saul.

5." Conculcet in terra vitam meam." May he trample with

Psalm F., First Nocturn ; VII. of Psalter. 45

his feet the earth stained with my blood in the place where he

will take away my life. 1

6. This verse means : But if I am innocent, O Lord ! showforth Thy just anger by punishing my enemies as they deserve.

We should not here reproach David with having asked to be

revenged upon his enemies ; for we must understand him either

as speaking in a prophetic manner, announcing the chastise

ments with which God would punish them, or as praying to

God to send them temporal punishment that they may amendthemselves.

7." In prcccepto quod mandasti." That is to say: My God,

arise in order to save innocence, according to the precept that

Thou hast given to men to defend the innocent. "

Synagoga

populontm" According to the Hebrew, Congregatio tribuum :

The congregation of the tribes. That is to say: And then all

the people shall gather around Thee, to praise the justice of

Thy judgments.8.

" Dominus judicat populos."

It belongs to Thee, as the

Lord of the universe, to judge the people.10. The astuteness of sinners shall not avail them ; for Thou

who art God, and who knowest the secrets of their hearts, well

knowest how to direct the just man, so that he may escapetheir snares.

11. The Lord will not fail to give me his just help; for hesaves those that act with an upright heart.

12."

Justus, fortis, et pattens; numquid irascttur per singulosdies?" It must be here observed that the Hebrew presentsanother sense, namely, Justus et fortis, et comminans (zrascens)tota die. Hence, according to the present Hebrew text, weread that God threatens or is angry every day ; in the Vulgate,on the contrary, it is said that God does not threaten and is

not angry everyday. The version of the Septuagint2

agreeswith the Vulgate, and with Bellarmine I prefer to adhere to it

for the reason already given, namely, that it is believed that the

Hebrew text of the time of the Septuagint was more correct

than that which we now have ; the more so since, as Bellarmine

1 There is in this verse a remarkable gradation.2 The literal translation of the Greek is: Justus, et fortis, et fattens,

et non iram additcens omni die.


remarks, the sense as given in the Vulgate agrees better with

the following verse.

13. This verse, united with the preceding one, signifies that

God is not always angry and in the mind of punishing sinners

as they deserve ;but when they are obstinate and will not be

converted, he will draw his sword and will punish them accord

ing to his justice ;for this reason he always holds in readiness

and has bent his bow to let fly the arrow of his just vengeance.

14." Vasa mortis" That is to say : The weapons that bring

death. 1 "

Sagittas suas ardentibus ejfecit" By this is meant

thunderbolts ;such is precisely the explanation given by St.

Jerome: Sagittas suas ad comburendum ignitas ejfecit : Hehath set his arrows on fire to burn.

15."

Concepit dolorem, et peperit iniquitatem" The sinner

first conceives grief in his heart, that is, hatred against the just

man, called grief, because it afflicts the soul of him who cher

ishes it; then he gives birth to iniquity by seeking to oppressthe person whom he hates (Job, xv. 35 ; Is. lix. 4).

16. He has opened and dug a precipice, or a covered trap;

but God has permitted that he should himself fall into it.

17. The evil that he wished to cause others shall descend

upon himself.

1 8. Conclusion : As for myself, I will praise the justice of the

Lord.

PSALM VI. OF THE FIRST NOCTURN, WHICH is PSALM VIII. OF THE

PSALTER.

This psalm is a canticle composed in praise of the power, wisdom,

and goodness of God, and especially of his goodness towards man.

The multitude of the benefits received from God is therefore the sub

ject of this psalm. Thus it is commonly understood by commentators.

Nevertheless there are some who, on the authority of a passage of St.

Paul (Heb. ii. 9), apply it not without probability to the person of

Jesus Christ.

1. DOMINE Dominus noster, i. O LORD, our Lord, howquam admirabile est nomen admirable is thy name in thetuum in universa terra! whole earth!

2. Quoniam elevata est mag- 2. For thy magnificence is

nificentia tua super ccelos. elevated above the heavens.

1 In holy Scripture the word Vas often means instrument. (See

Psalm Ixx. 24; Is. xxii. 24; Jer. 1. 25 and li. 20.)

Psalm VI., First Nocturn; VIII. of Psalter. 47

3. Ex ore infantium et

lactentium perfecisti latidem

propter inimicos tuos, ut de-struas inimicum et ultorem.

4. Quoniam videbo ccelos

tuos, opera digitorum tuorum :

lunam et Stellas, quae tu fun-dasti.

5. Quid est homo, quod me-

rnoresejus? aut filius hominis,

quoniam visitas eum ?

6. Minuisti eum paulo minusab Angelis, gloria et honorecoronasti eum : et constituisti

eum super opera manuum tua-rum.

7. Omnia subjecisti sub ped-ibus ejus, oves et boves uni-

versas : insuper et pecora cam-

pi.8. Volucres cceli, et pisces

maris, qui perambulant semi-tas maris.

9. Domine Dominus noster,

quam admirabile est nomentuum in universa terra!

3. Out of the mouth of in

fants and of sucklings thouhast perfected praise, becauseof thy enemies, that thou maystdestroy the enemy and the

avenger.4. For I will behold thy

heavens, the works of thyfingers : the moon and thestars which thou hast founded.

5. What is man that thou art

mindful of him? or the son ofman that thou visitest him?

6. Thou hast made him alittle less than the angels, thouhast crowned him with gloryand honor : and hast set himover the works of thy hands.

7. Thou hast subjected all

things under his feet, all sheepand oxen : moreover the beastsalso of the fields.

8. The birds of the air, andthe fishes of the sea, that passthrough the paths of the sea.

9. O Lord, our Lord, how admirable is thy name in all theearth !

2."

Sitpcr ca los." Above the heavens, since the whole world

cannot contain it.

3. "Inimicum ct ultorem" Satan Thy principal enemy, andthe avenger of all Thy enemies. Some explain this verse, not ac

cording to the Vulgate, which has followed the Septuagint, but

according to the Hebrew text, which instead of Perfecisti lau-

dem Thou hast perfected praise signifies : Fundastifortitudi-ncm Thou hast ordained strength. But be this as it may, wehave translated it as is to be seen above : Even the very infants

at the breast praise Thee perfectly, and confound Thy enemies.

We must not depart from this interpretation, which is conform

able to the Vulgate ; for Jesus Christ himself rendered it au

thentic when after his entry into Jerusalem the children were

heard to cry out : Hosanna Filio David Hosanna to the Son of

David ! When the Pharisees murmured at this praise offered

to our Lord, he said to them :

"

Nunquam legistis, quia; Ex ore

infantium ct lactentium perfecisti laudem? Yea?have you never


read : Out of the mouth of infants and of sucklings thou hast

perfected praise?" (Matt. xxi. 16.) We do not read the words:

Fundasti fortitudinem Thou hast ordained strength. Xavier

Mattei justly observes that in all the passages of the psalter, or

of any other book of the Old Testament, which are cited in the

New Testament according to the version of the Septuagint,

this version should be regarded as true and incontestable;

and that if the Hebrew text differs from it, it should be cor

rected according to the Septuagint version. He adds that it is

temerity to interpret such passages in a sense different from

that given to them in the New Testament, excepting only certain

passages that the Church has otherwise explained according to

the Hebrew text, and that are susceptible of divers literal inter

pretations.

4, 5. That is to say: When I consider the marvels that Thou

hast wrought in favor of man, how can I refrain from praising

Thee and from crying out : What is man, for whom Thou hast

so great mindfulness, and whom Thou dost favor with Thyvisit? This agrees with what is said in the Canticle of

Zachary:" Benedictus Dominus Deus Israel, guta visitavit, et

fecit redemptionem plebis suce Blessed be the Lord God of

Israel, because he hath visited and wrought the redemption of

his people." The Son of God comes himself to visit man, to

take human flesh, and to redeem him from the slavery of the

devil.

6-7-8. Although Thou hast given to man a nature little less

than that of the angels, Thou hast nevertheless subjected to

him all other creatures.1

9. Repetition of the first verse for the conclusion.

1 This passage has a twofold meaning. In the literal sense, it is ap

plicable to men whom God has made masters over all earthly things:" C&lum cceli, Domino, terram autem dedit filiis hominum The heaven

of the heavens is the Lord s, but the earth hath he given to the children

pf men" (Ps. cxiii, 25), But in the figurative sense it applies to Jesus

Christ, as St, Paul attests (Heb. ii. 6). God deigned to visit the human

yace by the Incarnation of the Word, who appeared then in some wayinferior to the angels, especially in his Passion, but who afterwards wascrowned with glory in his resurrection and ascension, when to his

dominion were submitted the angels, men, and demons who, accordingto St. Augustine and Bellarmine, are typified by the animals that people

Psalm VII., Firsi Noelurn; IX. of Psalter. 49

PSALM VII. OF THE FIRST NOCTURN, WHICH is PSALM IX. OF THEPSALTER.

Among the interpreters there are some that see in this psalm, whentaken in the literal sense, David thanking God for having given himthe victory over his enemy; and when taken in the spiritual sense,

Jesus Christ accomplishing the work of the Redemption, and thus sub

duing the devil, the great enemy of the human race. Others, whose

opinion does not lack probability, regard this psalm as the portrait of

the unhappy end of the wicked, who have lived in prosperity, and of

the glorious end of the just, who have been living in tribulation.

1. CONFITEBOR tibi Dominein toto corde meo: narraboomnia mirabilia tua.

2. Laetabor et exultabo in

te : psallam nomini tuo .Altis-

sime.

3. In convertendo inimicummeum retrorsum : infirmabun-tur, et peribunt a facie tua.

4. Quoniam fecisti judiciummeum et causam meam : sedis-ti super thronum qui judicasjustitiam.

5. Increpasti gentes, et. peri it

impius: nomen eorum delestiin aeternum, et in saeculumsaeculi.

6. Inimici defecerunt fra-

meae in finem : et civitateseorum destruxisti.

7. Periit memoria eorumcum sonitu : et Dominus in

aeternum permanet.8. Paravit in judicio thro

num suum : et ipse judicabitorbem terrae in aequitate, judicabit populos in justitia.

1. I WILL give praise to thee,Lord, with my whole heart :

1 will relate all thy wonders.2. I will be glad and rejoice

in thee : I will sing praise to thyname, O thou most high.

3. When my enemy shall beturned back : they shall beweakened and perish before

thy face.

4. For thou hast maintainedmy judgment and my cause :

thou hast sat on the throne,who judgest justice.

5. Thou hast rebuked theGentiles, and the wicked onehath perished : thou hast blotted out their name for ever andever.

6. The swords of the enemyhave failed unto the end : andtheir cities thou hast destroyed.

7. Their memory hath perished with a noise: but theLord remaineth for ever.

8. He hath prepared histhrone in judgment: and heshall judge the world in equity,he shall judge the peoples in

justice.

the air, the earth, and the sea." Omnia dedit ei Pater in manus

Knowing that the Father had given him all things into his hands"

(John, xiii. 3)." Omnia enim subjicit sub pedibus ejus For he hath put

all things under his feet"

(i Cor, xiii. 26).

Sunday at Matins.

9. Et factus est Dominus re-

fugium pauperi : adjutor in op-

portunitatibus, in tribulatione.

10. Et sperent in te qui no-verunt nomen tuum : quo-niam non dereliquisti quaeren-tes te Domine.

11. Psallite Domino, qui habitat in Sion : annuntiate inter

gentes studia ejus :

12. Quoniam requirens san-

guinem eorum recordatus est:

non est oblitus clamorem pau-perum.

13. Miserere mei Domine:vide humilitatem meam deinimicis meis.

14. Qui exaltas me de portismortis, ut annuntiem omneslaudationes tuas in portis filise

Sion.

i 5- Exultabo in salutari tuo :

infixse sunt Gentes in interitu,

quern fecerunt.

16. In laqueo isto, quern ab-

sconderunt, comprehensus est

pes eorum.

17. Cognoscetur Dominusjudicia faciens : in operibusmanuum suarum comprehensus est peccator.

1 8. Convertantur peccatoresin infernum, omnes Gentes

quse obliviscuntur Deum.19. Quoniam non in finem

oblivio erit pauperis : patien-tia pauperum non peribit in

finem.20. Exurge Domine, non con-

fortetur homo : judicentur gentes in conspectu tuo.

21. Constitue Domine legis-iatorem super eos : ut sciant

Gentes quoniam homines sunt.

22. Ut quid Domine reces^

9. And the Lord is becomea refuge for the poor: a helperin due time in tribulation.

10. And let them trust in

thee who know thy name : for

thou hast not forsaken themthat seek thee, O Lord.

11. Sing ye to the Lord, whodwelleth in Sion: declare his

ways among the Gentiles :

12. For requiring their bloodhe hath remembered them : hehath not forgotten the cry of

the poor.13. Have mercy on me, O

Lord: see my humiliationwhich I suffer from my enemies.

14. Thou that liftest me upfrom the gates of death, that I

may declare all thy praises in

the gates of the daughter of

Sion.

15. I will rejoice in thy sal

vation : the Gentiles have stuckfast in the destruction which

they prepared.16. Their foot hath been

taken in the very snare which

they hid.

17. The Lord shall be knownwhen he executeth judgments :

the sinner hath been caught in

the works of his own hands.18. The wicked shall be turn

ed into hell, all the nations that

forget God.

19. For the poor man shall

not be forgotten to the end :

the patience of the poor shall

not perish forever.

20. Arise, O Lord, let notman be strengthened : let theGentiles be judged in thy sight.

21. Appoint, O Lord, a law

giver over them : that the Gentiles may know themselves tobe but men.

22. Why, O Lord, hast thou

Psalm VIL, First Nocturn; IX. of Psalter. 51

sisti longe, despicis in oppor-tunitatibus, in tribulatione ?

23. Dum superbit impius, in-

cenditur pauper: comprehen-duntur in consiliis quibus co-

gitant.

24. Quoniam laudatur pec-cator in desideriis animae suae :

et iniquus benedicitur.

25. Exacerbavit Dominumpeccator : secundum multitu-dinem iras suae non quaeret.

26. Non est Deus in conspec-tu ejus : inquinatas sunt vias

illius in omni tempore.27. Auferuntur judicia tua a

facie ejus: omnium inimico-rum suorum dominabitur.

28. Dixit enim in corde suo :

non movebor a generatione in

generationem sine malo.

29. Cujus maledictione os

plenum est, et amaritudine, etdolo : sub lingua ejus labor etdolor.

30. Sedet in insidiis cum di-

vitibus in occultis, ut interfi-

ciat innocentem.

31. Oculi ejus in pauperemrespiciunt : insidiatur in ab-scondito, quasi leo in speluncaSUM.

32. Insidiatur ut rapiat pauperem : rapere pauperem, dumattrahit eum.

33. In laqueo suo humiliabiteum, inclinabit se, et cadetcum dominatus fuerit pau-perum.

34. Dixit enim in cordesuo : Oblitus est Deus : aver-tit faciem suam ne videat in

finem.

35. Exurge Domine Deus,exaltetur manus tua : ne obli-

viscaris pauperum.

retired afar off ? ivhy dost thou

slight us in our wants, in thetime of trouble ?

23. Whilst the wicked manis proud, the poor is set on fire :

they are caught in the counselswhich they devise.

24. For the sinner is praisedin the desires of his soul : andthe unjust man is blessed.

25. The sinner hath provoked the Lord, according to themultitude of his wrath he will

not seek him.26. God is not before his

eyes : his ways are filthy at all

times.

27. Thy judgments are re

moved from his sight : he shall

laud it over all his enemies.28. For he hath said in his

heart: I shall not be movedfrom generation to generation,and shall be without evil.

29. His mouth is full of curs

ing, and of bitterness, and ofdeceit: under his tongue arelabor and sorrow.

30. He sitteth in ambushwith the rich in private places,that he may kill the innocent.

31. His eyes are upon the

poor man : he lieth in wait in

secret like a lion in his den.

32. He lieth in ambush thathe may catch the poor man . tocatch the poor, whilst he draw-eth him to htm.

33. In his net he will bringhim down, he will crouch andfall, when he shall have powerover the poor.

34. For he hath said in hisheart: God hath forgotten, hehath turned away his face notto see the end.

35. Arise, O Lord God, let

thy hand be exalted : forgetnot the poor.

Sunday at Matins.

corde suo : Non requiret.

37. Vides, quoniam tu labo-

rem et dolorem consideras : ut

tradas eos in manus tuas.

36. Propter quid irritavit 36. Wherefore hath the wick-

impius Deum ? dixit enim in ed provoked God ? for he hathsaid in his heart : He will not

require //.

37. Thou seest //, for thouconsiderest labor and sorrow :

that thou mayest deliver theminto thy hands.

38. To thee is the poor manleft : thou wilt be a helper tothe orphan.

39. Break thou the arm of

the sinner and of the malignant: his sin shall be sought,and shall not be found.

40. The Lord shall reign to

eternity, yea, for ever and ever :

ye Gentiles shall perish fromhis

38. Tibi derelictus est pauper : orphano tu eris adjutor.

39. Contere brachium pec-catoris et maligni : quseretur

peccatum illius, et non inveni-

etur.

40. Dominus regnabit in

aeternum, et in saeculum ssecu-

li : peribitis gentes de terra il

lius.

41. Desiderium pauperumexaudivit Dominus: praepara-tionem cordis eorum audivitauris tua.

42. Judicare pupillo et hu-mili, ut non apponat ultra

magnificare se homo superterram.

land.

41. The Lord hath heard thedesire of the poor : thy ear hathheard the preparation of their

heart.

42. To judge for the father

less and for the humble, thatman may no more presume to

magnify himself upon earth.

3."

Infirmabuntur" My principal enemy having been con

quered, all those that follow him will be weakened and thrown

into consternation.

6."

Iiiimict." This word, as Menochius and Mattei observe,

is in the genitive ; hence the phrase is thus construed : Framcce

inimict defecerunt in finem The arms of the enemy have en

tirely failed.

7." Cum som tu." According to Bossuet: Cum ingente rerum

gestarum farna With the mighty fame of their deeds.

8. "Injudicio" According to the Hebrew : Adjudichun.10. Therefore they that know and adore Thy name have

great reason to trust in Thee, O Lord! because Thou hast

never forsaken those that seek Thee in truth.

11. Praise the Lord who dwells in Sion, where he is adored

as true God, differently from the idols that are found in the

temples of the Gentiles; publish his works even among the

most barbarous nations, that they too may praise him.

12. In examining the unjust deeds of men, he rememberedthe blood of the poor and their lamentations.

Psalm VII., First Nocturn; IX. of Psalter. 53

13. Here David turns to God in prayer.

14." De portis mortis." The perils of death. "

Filice Sion."

That is to say, Jerusalem.1

15. I will rejoice in the salvation that Thou hast given me,

since my enemies have fallen into the abyss of death, which

they had prepared for me. "In mteritu" According to the

Hebrew, /;/ fowea, to which the word Infixa corresponds; and

this signifies, according to Menochius : They are fallen into the

mire, from which it is very difficult further to extricate themselves.

16."

Quern absconderunt" Which they had secretly laid to

catch me.

17. The Lord shall make himself known as the great Godthat he is, by exercising his just vengeance upon his enemies,

and causing the sinner to be caught in the same toils that his

hands had laid for others.

18. Malvenda thus interprets this passage:" Convertantur in

infernum ; quasi dicat : Male peribunt They shall be turned

into hell; as if he said: They shall perish miserably. Accord

ing to Menochius by the word Infernum we must understand

hell, properly so called, the place destined for the punishmentof the wicked: " Non cnim sepulchrum tantum significatur hoc

loco, nomine Infer.ni, scd etiam pccnarum locus By the word

hell, in this passage, not only is meant the grave, but also the

place of punishment." This is also the opinion of Gordona.

Hence this is the sense of the verse : Those that forget God

during their life, will make a bad death, and will be sent to

hell.

19." Non pcribit in finem." The patience of the poor shall

not utterly perish ; that is, shall not always remain without

recompense.20. O Lord! show Thy power ; let not sinful man prevail; let

the nations be judged before Thee according to their merit.

21. Give them a legislator who by the severity of his punishments will curb and subdue them, that so they may know that

they are men, that is, weak and mortal, obliged to obey Thee. 2

1 At the gates of the city, where usually was assembled a crowd of

people. See Psalm Ixxii. 28.

5 Here the late Hebrew Doctors divide this psalm into two, makingverse 22 the beginning of Psalm x. And again they join the psalms


22."

Despicis in opportunitatibus" Why dost Thou appearto despise me, by not consoling me when I needed Thy help?

(See verse 9.)

23. The proud man boasts in vain of his prosperity, and the

poor man complains in vain of his misery.

25. The wicked man has irritated God, and he should becomereconciled to God ; but blinded by an excess of anger or of

pride he will not seek to appease him.

26."

Inquinatoe simt vice illins in omni tempore" All the ac

tions of his life are always stained with sin.

27. He no longer thinks, O Lord ! of Thy judgments, that is,

of Thy precepts, nor of the punishments with which Thouthreatenest him ; therefore he seeks to lord it over, that is, to

oppress his enemies.

28. "Sine malo." St. Jerome translates: Ero sine malo I

shall be without evil.

29. "Sub lingua ejus labor et dolor" His tongue serves onlyto bring sorrow and distress upon others. 3

31."

Quasi leo in spelunca sua." As a lion that lies in ambush in his cave, to seize and devour those that are passing by.

32." Oblitus est Deus" God does not care for the things here

below; after having created them, he forgets them.

35." Exaltetur manus tua." Let Thy power be exalted against

the wicked.

36." Non requiret" God does not care for human things ; he

does not trouble himself about them.

37. Thou seest, O Lord ! and Thou dost look upon the suffer

ings of the poor; and when the time comes Thou wilt cause

the wicked to fall into Thy hands to punish them.

38."

Orphano" Those that are destitute of all help.

39. "Brachmm." Power. "

Quccretur pcccatum illius, et noninvenietur" According to St. Augustine : Judicabitur de pec-cato suo, et ipsc peribit propter peccatimi suitm He shall be

judged for his sin, and he shall be lost on account of his sin.

This interpretation seems to agree with what is said in the fol-

cxlvi. and cxlvii. into one, in order that the whole number of psalmsshould not exceed one hundred and fifty. In this manner the psalmsare numbered in the Protestant Bible.

8 God observes all that, and he will punish him; see verse 37

Sunday at Matins. 55

lowing verse : Peribttis, gentes, de terra zllius Ye Gentiles shall

perish from his land. Hence the sinner shall be judged ac

cording to his iniquity, and he shall no longer be found, becausehe will be forever lost.

41. God will always hear the desire of the just who are

afflicted; he will even hearken to the preparation of their

heart; that is, the interior disposition that precedes their

prayers.

42. "67 non apponat ultra magnificarc se homo super terrain"

In order that men on earth may not continue to exalt themselves, that is to say, may not grow proud by exalting themselves against Thee and against their neighbor.

PSALM VIII. OF THE FIRST NOCTURN, WHICH is PSALM X. OF THEPSALTER.

In this psalm the just are exhorted to place confidence in God duringthe time of persecution.

i. IN Domino confido : quo-modo dicitis animae meaeTransmigra in montem sicut

passer ?

2. Quoniam ecce peccatoresintenderunt arcum, paraveruntsagittas suas in pharetra, ut

sagittent in obscuro rectoscorde.

3. Ouoniam quae perfecisti,destruxerunt: Justus autemquid fecit?

4. Dominus in templo sanc-to suo, Dominus in ccelo sedesejus :

5. Oculi ejus in pauperemrespiciunt : palpebrae ejus in-

terrogant filios hominum.6. Dominus interrogat jus-

turn et impium : qui autem di-

ligit iniquitatem, odit animamsuam.

7. Pluet super peccatoreslaqueos : ignis, et sulphur, et

spiritus procellarum pars cali-cis eorum.

1. IN the Lord I put mytrust : how then do you say to

my soul : Get thee away fromhence to the mountain like a

sparrow ?

2. For lo the wicked havebent their bow

; they have prepared their arrows in the quiver, to shoot in the dark the upright of heart.

3. For they have destroyedthe things which thou hastmade : but what has the justman done ?

4. The Lord is in his holytemple, the Lord s throne is inheaven.

5. His eyes look on the poorman : his eyelids examine thesons of men.

6. The Lord trieth the justand the wicked : but he thatloveth iniquity hateth his ownsoul.

7. He shall rain snares uponsinners : fire and brimstone andstorms of wind shall be the portion of their cup.

56 Psalm V1IL> First Nocturn; X. of Psalter.

8. Quoniam Justus Dominus, 8. For the Lord is just, and

et justitias dilexit: aequitatem hath loved justice: his counte-

vidit vultus ejus. nance hath beheld righteousness.

1. This is a difficult verse; it is thus explained : In the Lord

I put my trust; why, then, dost thou come to me 1 and say:

Fly to the mountain as a sparrow, to escape the vexations that

afflict thee in the place in which thou art? This language is

that of the just man who rejects the suggestions of the devil.

When the sparrows fear to be taken in the nets of the fowlers,

they flee to the mountains, which are the places more safe for

them ;but the just man, who trusts in God, seeks no change of

place ; for he knows that there are everywhere temptations of the

enemy, and that everywhere God helps him who trusts in him.

2. "In obscuro." In the darkness of the night, according to

the Greek version, to signify that it is difficult to guard against

such attacks.

3. O Lord! says the psalmist, the wicked have destroyed the

laws that Thou hast made, by persecuting the just who have

given them no cause for doing so.

5. From the height of the heavens, where the Lord sits as a

sovereign judge, his eyes look upon the poor man, and see all

things ; so that the Lord knows all that passes, as if he were

interrogating men. Such is the explanation of Menochius : Acsi interroganti, quid actum sit, responderent Just as if theywere answering him when asking them what was done. 2

6. The Lord puts questions, that is to say, he knows the just

man to reward him, and he knows the wicked man to punishhim

; hence, says the psalmist, he that loves iniquity hates him

self, because he draws down upon himself the divine vengeance.

7. The Lord will shower down upon sinners in this life snares

by which they shall be involved in greater sins;8 and in the

1 "

Anittia; niece" A Hebraism for Mihi.

2 The psalms, Bellarmine here remarks, are written in a poetical

style; hence we see so many figures shine forth in them. For example,the word eyelids is put for the eyes; the word eyes for the mind; to in

terrogate, for to know perfectly, as after interrogations and a very exact

examination.3 Id est, says Bellarmine, sicut eos involvi quotidie in phiribus et

majoribus peccatis, percutiendo eos cacitate, ct tradendo eos in reprobum

Psalm IX., First Nocturn; XL of Psalter. 57

next life he will rain upon them fire, sulphur, and storms; that

is, most painful torments, which will be the portion of their

chalice, or their inheritance, their eternal punishment; such

shall be the fruit of their sins.

8. "sEquitatem vidit vultusejus"

He considers the merit of

each one, in order to punish the wicked and reward the just

according to justice.

PSALM IX. OF THE FIRST NOCTURN, WHICH is PSALM XI. OF THEPSALTER.

The confidence that we should have in the mercy of God and the

fear that we should always have of his justice form the twofold subjectof this psalm.

1. SALVUM me fac Domine,quoniam defecit sanctus : quo-niam diminutse sunt veritatesa filiis hominum.

2. Vana locuti sunt unus-

quisque ad proximum suum :

labia dolosa, in corde et cordelocuti sunt.

3. Disperdat Dominus uni-

versa labia dolosa, et linguammagniloquam.

4. Qui dixerunt : Linguamnostram magnificabimus, labia

nostra a nobis sunt, quis nosterDominus est ?

5. Propter miseriam inopum,et gemitum pauperum nunc

exurgam, dicit Dominus.

6. Ponam in salutari : fidu-

cialiter agam in eo.

7. Eloquia Domini, eloquiacasta : argentum igne exami-natum, probatum terrse purga-tum septnplum.

8. Tu Domine servabis nos.et custodies nos a generationehac in aeternum.

sensnm That is, he will permit them to be daily involved in moreand greater sins, by striking them with blindness, and delivering themover to a reprobate sense.

1. SAVE me, O Lord, forthere is now no Saint : truthsare decayed from among thechildren of men.

2. They have spoken vain

things every one to his neighbor : with deceitful lips, andwith a double heart have theyspoken.

3. May the Lord destroy all

deceitful lips, and the tonguethat speaketh proud things.

4. Who have said : We will

magnify our tongue, our lipsare our own, who is Lord overus?

5. By reason of the miseryof the needy, and the groans ofthe poor ; now will I arise, saiththe Lord.

6. I will set him in safety : I

will deal confidently in his re

gard.7. The words of the Lord are

pure words: ^silver tried bythe fire, purged from the earth,refined seven times.

8. Thou, O Lord, wilt preserve us : and keep us from this

generation forever.


9. In circuitu impii ambu- 9. The wicked walk round

lant : secundum altitudinem about : according to thy high-tuam multiplicasti filios homi- ness, thou hast multiplied the

num children of men.

1."

Defecit sanctus." Men, even those that are reputed holy,

have failed in keeping Thy precepts." Diminutce sunt veritates

afiliis hominum" They are found to be liars.

2. One seeks to deceive one s neighbor by telling him vain

things that are nothing but knavish tricks ;one speaks with a

double heart when one thinks one thing and means another. 1

3. Prophetic imprecation: the psalmist threatens with divine

vengeance these deceivers and these proud men who boast of

merits that they do not possess.

4."

Linguam nostrum magnificabimus" We will make our

selves esteemed by causing our tongues to prevail. This ac

cords with the Hebrew, which is thus translated: Linguanostra vires addemus We will strengthen our tongue.

" La-

bia nostra a nobis sunt" We have our own mouth with which

to defend ourselves."

Quis noster dominus est ?" Who is the

master that will prevent us from speaking?

6. I will put the just into a place of safety; this I will do

freely ; no one will be able to resist me.

7. The words and the promises of the Lord are pure and sin

cere, free from all falsehood and all deceit; they are as silver

tried by the fire in a crucible, and refined seven times, so that

it is entirely purified from the earth or dross." Probatum ter

ra;: St. Jerome translates this : Separatum a terra.

8. Thou wilt always preserve us from this race of proud and

deceitful men.

9. The wicked surround the just that they may oppress them ;

and Thou, according to the depth of Thy judgments, permittest

the wicked to increase in numbers, and to delight in the good

things of this world.

PSALM X. OF THE FIRST NOCTURN, WHICH is PSALM XII. OF THE

PSALTER.

Prayer that the just man addresses to God when he is tempted and

afflicted by his enemies.

i. USQUEQUO Domine obli- i. How long, O Lord, wilt

visceris me in finem ? Usque- thou forget me unto the end ?

1 As in Psalm XXVII. 4.

Psalm XL, First Nocturn; XIII. of Psalter. 59

quo avertis faciem tuam a how long dost thou turn awayme ? thy face from me ?

2. Quamdiu ponam co*nsilia 2. How long shall I takein anima mea, dolorem in cor- counsels in my soul, sorrow in

de meo per diem ? my heart all the day?3. Usquequo exaltabitur ini- 3. How long shall my enemy

micus meus super me? respice, be exalted over me ? Consideret exaudi me Domine Deus and hear me, O Lord, mymeus. God.

4. Illumina oculos meos, ne 4. Enlighten my eyes, that I

umquam obdormiam in morte : never sleep in death : lest at

nequando dicat inimicus meus: any time my enemy say : I havePravalui adversus eum. prevailed against him.

5. Qui tribulant me, exulta- 5. They that trouble me, will

bunt si motus fuero : ego autem rejoice when I am moved : butin misericordia tua speravi. I have trusted in thy mercy.

6. Exultabit cor meum in 6. My heart shall rejoice in

salutari tuo : cantabo Do- thy salvation: I will sing tomino qui bona tribuit mihi : the Lord who giveth me goodet psallam nomini Domini al- things : yea I will sing to thetissimi. name of the Lord the most

high.

2. How long shall I remain agitated and sorrowful, takingcounsel with myself, to find out the means of delivering myselffrom my enemies?

3. "Respice, et exaudi me." Look down upon my affliction,

and hearken to my prayers.

4." Ne umquam obdormiam in morte" That I may never

consent to temptations, which would bring death to the soul.

5. "/ misericordia tua speravi" I have placed all my trust

in Thy mercy; Thou wilt not permit me to fall beneath their

attack.

6. I will rejoice, because I have been saved by Thy help, andI will not cease to thank Thee for having assisted me.

PSALM XI. OF THE FIRST NOCTURN, WHICH is PSALM XIII. OF THEPSALTER.

The prophet deplores the blindness and the corruption of the wicked,and especially of infidels. 1

i.. DIXIT insipiens in corde i. THE fool hath said in hissuo : Non est Deus. heart, there is no God.

2. Corrupti sunt, et abomi- 2. They are corrupt, and are

1 See Psalm Hi., as also the Epistle to the Romans, iii. 10, where the

Apostle cites apart of this psalm.

6o Sunday at Matins.

nabiles facti sunt in studiis

suis : non est qui faciat bonum,non est usque ad unum.

3. Dominus de ccelo pro-spexit super filios hominum,ut videat si est intelligens, aut

requirens Deum.

4. Omnes declinaverunt, si-

mul inutiles facti sunt : nonest qui faciat bonum, non est

usque ad unum.5. Sepulchrum patens est

guttur eorum : linguis suis dolose agebant, venenum aspi-dum sub labiis eorum.

6. Quorum os maledictioneet amaritudine plenum est:

veloces pedes eorum ad effun-dendum sanguinem.

7. Contritio et infelicitas in

viis eorum, et viam pacis noncognoverunt : non est timorDei ante oculos eorum.

8. Nonne cognoscent omnesqui operantur iniquitatem, quidevorant plebem meam sicut

escam panis ?

9. Dominum non invocave-runt, illic trepidaverunt timo-re, ubi non erat timor.

10. Quoniam Dominus in

generatione justa est, consili-

um inopis confudistis: quo-niam Dominus spes ejus est.

n. Quis dabit ex Sion salu-tare Israel ? cum averterit

Dominus captivitatem plebissuae, exultabit Jacob, et laeta-

bitur Israel.

become abominable in their

ways : there is none that doth

good",no not one.

3. The Lord hath lookeddown from heaven upon thechildren of men, to see if therebe any that understand andseek God.

4. They are all gone aside,

they are become unprofitable

together : there is none that

doth good, no not one.

5. Their throat is an opensepulchre : with their tonguesthey acted deceitfully ; the poison of asps is under their lips.

6. Their mouth is full of

cursing and bitterness : their

feet are swift to shed blood.

7. Destruction and unhappi-ness in their ways, and the wayof peace they have not known :

there is no fear of God beforetheir eyes.

8. Shall not all they knowthat work iniquity, who devour

my people as they eat bread ?

9. They have not called uponthe Lord, there have they trembled for fear, where there wasno fear.

10. For the Lord is in the

just generation, you have confounded the counsel of the

poor man : but the Lord is his

hope.11. Who shall give out of

Sion the Salvation of Israel ?

when the Lord shall have turn

ed away the captivity of his

people, Jacob shall rejoice andIsrael shall be glad.

i."

Itisiptens" The fool; since the infidel who denies Godis not only impious, but is also bereft of reason, for the exist

ence of God is evident for every one that has the use of reason.

r-" In corde suo" He says this in his heart, because he does

Psalm XII.,First Nocturn; XIV. of Psalter . 61

not dare to say it to others, lest he should be laughed at as a

fool.

2."

Corrupti sunt" The wicked say that there is no God ;

because they are corrupt, first in their will, and then in their

understanding. "In studiis suis." In following their passions.

3. The Lord has looked upon these unfortunate men to see

whether any one of them knows God, and seeks him to love

and obey him.

5."

Sepulchrum patens" An open sepulchre, which, filled

with corruption, exhales an infectious odor. " Venenum aspi-dum sub labits eorum." They seem to keep beneath their tonguethe venom of asps, to defame and outrage others.

7. Miserable that they are! their whole life is but affliction

and sadness, because they did not wish to know the way to find

peace, which consists in having before one s eyes the fear of

God. 2

9. Their obstinacy arises from their unwillingness to call

upon the Lord for help, so that he may give them his holyfear. They fear to lose the divine grace, which brings with it

every good.ii. But say the wicked : Who will come from Sion to save

Israel? But know that the Lord shall deliver his people from

bondage, and its joy shall be great.

PSALM XII. OF THE FIRST NOCTURN, WHICH is PSALM XIV. OF THKPSALTER.

This psalm presents the portrait of a worthy minister of the altar,

and at the same time that of the predestined soul, who also will havethe happiness of being admitted for all eternity into the heavenlycountry.

1. DOMINE, quis habitabit in i. LORD, who shall dwell intabernaculo tuo : aut quis re- thy tabernacle? or who shall

quiescet in monte sancto tuo? rest in thy holy hill ?

2. Qui ingreditur sine ma- 2. He that walketh withoutcula, et operatur justitiam : blemish, and worketh justice :

3. Qui loquitur veritatem in 3. He that speaketh truth in

2 These three verses, 5, 6, 7, are not found in the Hebrew, nor in the

Greek. "

Contritio et infelicitas in viis eorum Bellarmine and Menochius understand this passage in the active sense; that is to say: Theyspread everywhere ruin and desolation, and leave no one jn peace.


corde suo, qui non egit dolumin lingua sua :

4. Nee fecit proximo suo ma-lum, et opprobrium non accepitadversus proximos suos.

5. Ad nihilum deductus est

in conspectu ejus malignus:timentes autem Dominum glo-rificat :

6. Qui jurat proximo suo,et non decipit, qui pecuniamsuam non dedit ad usuram, et

munera super innocentem non

accepit.7. Qui facit hsec, non move-

bitur in seternum.

7. "Non movebitur in ccternuin"

heaven forever and ever.

his heart, who hath not useddeceit in his tongue :

4. Nor hath done evil to his

neighbor, nor taken up a re

proach against his neighbors.5. In his sight the malignant

is brought to nothing : but he

glorifieth them that fear theLord:

6. He that sweareth to his

neighbor, and deceiveth not,he that hath not put out his

money to usury, nor takenbribes against the innocent :

7. He that doth these thingsshall not be moved forever.

He shall surely dwell in

Psalms of the Second Nocturn.

PSALM I. OF THE SECOND NOCTURN, WHICH is PSALM XV. OF THEPSALTER.

The subject of this psalm, as St. Peter testifies (Acts, ii. 25),!

is a

prayer addressed to God by our Lord Jesus Christ during the three

days that his holy body was lying in the sepulchre. Resting on the

authority of the prince of the apostles, Xavier Mattei and Father Ro-

tigni rightly think that the literal sense and the spiritual sense are one

and the same, and that thus the whole psalm directly refers to Jesus

Christ raising his voice to his heavenly Father to address to him from

the depth of the sepulchre the following prayer:

i. CONSERVA me Domine, i. PRESERVE me, O Lord,

quoniam speravi in te. Dixi for I have put my trust in thee.

Domino: Deus meus es tu, I have said to the Lord, Thouart my God, for thou hast noneed of my goods.

2. To the Saints, who are in

his land, he hath made wonderful all my desires in them.

3. Their infirmities were

multiplied : afterwards theymade haste.

Deus meus es

quoniam bonorum meorumnon eges.

2. Sanctis, qui sunt in terra

ejus, mirificavit omnes volun-tates meas in eis.

3. Multiplicatae sunt infirmi-

tates eorum : postea accelera-

verunt.

1 St. Paul also (Acts, xiii. 35). As this whole psalm is a continual

prayer, says Bellarmine, the last four verses cannot be understood of

Jesus Christ without applying to him the entire psalm.

Psalm /., Second Nocturn; XV. of Psalter.

4. Non congregabo conven-ticula eorum de sanguinibus,nee memor ero nominum eorum per labia mea.

5. Dominus pars hereditatis

meae, et calicis mei : tu es,

qui restitues hereditatem me-am mihi.

6. Funes ceciderunt mihi in

praeclaris : etenim hereditasmea praeclara est mihi.

7. Benedicam Dominum, quitribuit mihi intellectum : in-

super et usque ad noctem in-

crepuerunt me renes mei.

8. Providebam Dominum in

conspectu meo semper : quoni-am a dextris est mihi, ne com-movear.

9. Propter hoc Isetatum est

cor meum, et exultavit linguamea: insuper et caro mea re-

quiescet in spe.10. Quoniam non derelin-

ques animam meam in inferno :

nee dabis sanctum tuum videre

corruptionem.11. Notas mihi fecisti vias

vitae, adimplebis me laetitia

cum vultu tuo : delectationesin dextera tua usque in

finem.

4. I will not gather togethertheir meetings for blood-^^Vr-ings : nor will I be mindful oftheir names by my lips.

5. The Lord is the portion of

my inheritance and of my cup :

it is thou that wilt restore myinheritance to me.

6. The lines are fallen untome in goodly places : for myinheritance is goodly to me.

7. I will bless the Lord, whohath given me understanding:moreover my reins also havecorrected me even till night.

8. I set the Lord always in

my sight : for he is at my righthand, that I be not moved.

9. Therefore my heart hathbeen glad, and my tongue hath

rejoiced : moreover my flesh

also shall rest in hope.10. Because thou wilt not

leave my soul in hell : nor wilt

thou give thy holy one to see

corruption.11. Thou hast made known

to me the ways of life, thoushalt fill me with joy with thycountenance : at thy right handare delights even to the end.

1." Bonorum meorum non

egcs."That is to say, that God is

the sovereign master of all things.

2. According to interpreters, Jesus Christ, who is here speak

ing, says: God, my Father, wishes that my will should tend in

a marvellous manner to benefit the saints that live on earth.

3. Jesus Christ continues to speak : Their former infirmities

(that is their sins) were numerous; but afterwards healed by

my merits, they became holy so that they were able to hasten

to God.

4. "Non congregabo conventicula eorum de sanguinibus." St.

Jerome translates this after this manner: Non libabo libamina

eorum de sanguine Their libations of blood I will not offer.

That is to say : I will never approve of the assemblies that they


before held in the state of their infirmity, to celebrate sacri

fices of blood.

5. Pars . . . calicis met" In olden times those that pre

sided at a banquet assigned to each guest the portion of wine

that was due to him. " Restitues hereditatem meam mihi"

Jesus Christ says these words" to God his Father, when speak

ing of his resurrection.

6. It must here be observed that in ancient times the fields

were measured with cords, and the part that fell to the lot of

each in an inheritance.

7. I will bless the Lord, who has given me the understandingto choose himself for my inheritance; and all the affections of

my heart (renes met} have excited me to suffer for him with

patience all tribulations, even death itself (usque ad nocteni).

8." Ne commowear" That I may not be shaken in my desire

and in the hope that I have placed in him.

9." Caro mea requiescet in

spe." My body, separated from mysoul, shall rest in hope of the resurrection and of the glory that

the Lord has prepared for me.

10. Thou, O Lord ! wilt not allow my soul to remain long in

limbo, nor wilt Thou suffer my body, which is holy, to undergo

corruption in the tomb.

ii." Vias vita;!1 The ways of life, that is to say, of resurrec

tion, which I know is soon to restore life to my body." Delec-

tationes in dextera tua usque in finem." Thou wilt make meenjoy Thy glory, by placing me at Thy right hand for all

eternity.

PSALM II. OF THE SECOND NOCTURN, WHICH is PSALM XVI. OF THEPSALTER.

The just man prays to God to be delivered from the persecutions to

*vhieh he sees himself exposed.1

1. EXAUDI Domine justiti- i. HEAR, O Lord, my jus-am meam : intende depreca- tice : attend to my supplica-tionem meam. tion.

2. Auribus percipe oratio- 2. Give ear unto my prayer,nem meam, non in labiis do- w/izc/i proceedeth not from de-losis. ceitful lips.

1 Motives of his confidence: his innocence and rectitude, the mercyand justice of God, the malice and iniquity of the wicked.

Psalm //., Second Nocturn; XVI. of Psalter. 65

3. De vultu tuo judiciummeum prodeat : oculi tui vide-ant aequitates.

4. Probasti cor meum, et

visitasti nocte : igne me ex-

aminasti, et non est inventa in

me iniquitas.

5. Ut non loquatur os meumopera hominum : propterverbalabiorum tuorum ego custodivivias duras.

6. Perfice gressus meos in

semitis tuis: ut non movean-tur vestigia mea.

7. Ego clamavi, quoniamexaudisti me Deus: inclina

aurem tuam mihi, et exaudiverba mea.

8. Mirifica misericordias tu-

as, qui salvos facis sperantes in

te.

9. A resistentibus dexteraetuae custodi me, ut pupillamoculi.

10. Sub umbra alarum tua-rum protege me : a facie im-

piorum qui me afflixerunt.

11. Inimici mei animam me-am circumdederunt, adipemsuum concluserunt : os eorumlocutum est superbiam.

12. Projicientes me nunccircumdederunt me: oculossuos statuerunt declinare in

terram.

13. Susceperunt me sicut leo

paratus ad prsedam : et sicut

catulus leonis habitans in ab-ditis.

14. Exsurge Domine, prae-veni eum, et supplanta eum :

eripe animam meam ab impio,frameam tuam ab inimicis ma-nus tuae.

1 5. Domine a paucis de terra

divide eos in vita eorum: de

3. Let my judgment comeforth from thy countenance:let thy eyes behold the thingsthat are equitable.

4. Thou hast proved myheart, and visited it by night:thou hast tried me by fire, andiniquity hath not been foundin me.

5. That my mouth may not

speak the works of men : for

the sake of the words of thylips, I have kept hard ways.

6. Perfect thou my goingsin thy paths ; that my footstepsbe not moved.

7. I have cried to thce, for

thou, O God, hast heard me :

O incline thy ear unto me, andhear my words.

8. Show forth thy wonderfulmercies, thou who savest themthat trust in thee.

9. From them that resist thyright hand, keep me as the apple of thy eye.

10. Protect me under theshadow of thy wings : from theface of the wicked who haveafflicted me.

11. My enemies have surrounded my soul, they haveshut up their fat : their mouthhath spoken proudly.

12. They have cast me forthand now they have surroundedme : they have set their eyesbowing down to the earth.

13. They have taken me, as alion prepared for the prey: andas a young lion dwelling in se

cret places.

14. Arise, O Lord, disappointhim and supplant him : deliver

my soul from the wicked one,

thy sword from the enemies of

thy hand.

15.0 Lord, divide them fromthe few of the earth in their life-


absconditis tuis adimpletus est their belly is filled from thyventer eorum. hidden stores.

16. Saturati sunt filiis: et di- 16. They are full of children :

miserunt reliquias suas parvu- and they have left to their little

lis suis. ones the rest of their substance.

17. Ego autem in justitia 17. But as for me, I will ap-apparebo conspectui tuo: sa- pear before thy sight in justice :

tiabor cum apparuerit gloria I shall be satisfied when thytua. glory shall appear.

1. Show favor to my innocence by hearing me; lend me a

gracious ear.

2. Hear my petitions that I lay before Thee, not in words of

falsehood, but of sincerity.

3. I beseech Thee that the judgment of my cause may proceed from Thy mouth, and from no other; regard justice, and

judge me according to its laws.

4."

Nocte." During the darkness of my desolation. "

Igne"

By the penetrating fire of tribulation.2

5. In order to avoid speaking against my persecutors, I have

been attentive to the words of Thee, who commandest me to be

silent, and thereby have walked in hard and very toilsome ways.I have had much to suffer.

6. Continue to direct me in Thy ways in which Thou wishest

that I should walk, so that I may not go astray.

7. I have invoked Thee, and Thou hast heard me ; cease not

to incline Thy ear towards me by hearing all the prayers that I

shall address to Thee.

9." Dextera tita." From those that resist Thy right hand,

which defends me. " Ut pupillam oculi" With great care.

10. Hide me from the eyes of the wicked who seek to oppressme. s

1 1. "Animam meam circumdedenmt." They have surrounded

me to take away my life. "Adipem suum concluserunt." St. Jerome translates : Adipe suo concluserunt ; Viscera being under-

2 See Psalm Ixv. 9, 10.

3 " Sub umbra alarum tuarutn." The psalmist often uses this meta

phor, which so well depicts the tenderness and goodness of the Lord

towards his faithful servants. Our Saviour himself explains this touch

ing signification in those words addressed to Jerusalem:" How often

would I have gathered together thy children, as the hen doth gather her

chickens under her wings" (Matt, xxiii. 37).

Psalm II.,Second Nocturn; XVI. of Psalter. 67

stood. That is to say, as in the human body fat closes the

bowels, so the abundance of riches fills the wicked with pride,

and shuts in them the bowels of compassion for others.

12." Oculos suos statuerunt declinare in terrain." Miserable

men ! they are determined not to lift their eyes from the groundto which they keep their hearts attached.

13." In abditis" In secret places to devour those passing

by. Father Rotigni observes that this verse is applied to JesusChrist more easily than to David, who was never taken by his

enemies.

14. "Animam meam" My life." Frameam tuam ab inimicis

manus tuce" Take away Thy sword, that is to say, the powerto harm, which comes from Thee, from the enemies, that is to

say, from those that abuse the gifts of Thy hand.

15. "A paucis de terra divide eos in vita eorum." This is a

passage which some, such as Bellarmine, Gordona, and Lalle-

mant, explain thus : Separate the multitude of the wicked from

the small number of Thy servants who live upon earth. Others,

as Bossuet, Tirinus, and Mattel, expound it as follows : Separate, that is to say, detach the wicked during life from that little

portion of earthly goods which they possess and which renders

them so proud. This last interpretation seems to me to be

more probable ; for St. Jerome translates the Hebrew : Quoniam

pars in vita Whose portion is in their life ; the meaning of

this is, that they found on such things their present happiness ;

so that St. Jerome, or according to the Hebrew text the expression A paucis, has reference, not to the number of the just, but

to the goods that the wicked enjoy in this life. In any case

this passage is very obscure. " De absconditis tuis adimpletusest venter eorum." They have their belly or their heart filled

with their earthly goods, which they keep hidden, or which

they carefully preserve ; but in reality all these goods are Thine.

This is the explanation also given of these obscure words : Deabsconditis tuis.

16."

Parvulis" Bossuet understands by this word grandchildren, descendants, Nepotibus.

17. I hope to appear just in Thy eyes on the day when I am

judged, that I may be admitted into heaven, where I shall be

satiated by beholding Thy glory.


PSALM III. OF THE SECOND NOCTURN, WHICH is PSALM XVII. OF

THE PSALTER.

David gives thanks to God for having delivered him from the hands

of his enemies, and especially from the hands of Saul. This psalm is

applicable to the Christian soul that sees itself delivered, with God s

help, from every grave persecution or every temptation of the devil. 1

1. DILIGAM te Domine for- i. I WILL love thee, O Lord,titudo mea : Dominus firma- my strength: the Lord is mymentum meum, et refugium firmament, my refuge, and mymeum, et liberator meus.

2. Deus meus adjutor meus,et sperabo in eum.

3. Protector meus, et cornusalutis meae, et susceptor

deliverer.

2. My God is my helper, and

meus.

4. Laudans invocabo Domi-num : et ab inimicis meis sal-

vus ero.

5. Circumdederunt me dolo-res mortis : et torrentes iniqui-tatis conturbaverunt me.

6. Dolores inferni circumde-

in him will I put my trust.

3. My protector and the hornof my salvation, and my support/

4. Praising I will call uponthe Lord : and I shall be savedfrom my enemies.

5. The sorrows of death surrounded me : and the torrentsof iniquity troubled me.

6. The sorrows of hell en-derunt me: praeoccupaverunt compassed me : and the snaresme laquei mortis.

7. In tribulatione mea invo-cavi Dominum, et ad Deummeum clamavi :

8. Et exaudivit de templosancto suo vocem meam : et

of death prevented me.

7. In my affliction I called

upon the Lord, and I cried to

my God :

8. And he heard my voicefrom his holy temple : and my

clamor meus in conspectu ejus, cry before him came into his

ears.

9. The earth shook and trembled : the foundations of themountains were troubled andwere moved, because he wasangry with them.

10. There went up a smokein his wrath : and a fire flamedfrom his face : coals were kin-

introivit in aures ejus.

9. Commota est, et contre-muit terra : fundamenta mon-tium conturbata sunt, et com-rnota sunt, quoniam iratus est

eis.

10. Ascendit fumus in ira

ejus : et ignis a facie ejus ex-

arsit : carbones succensi suntab eo. died by it.

1 This psalm is found nearly in the same words in 2 Kings, xxii.

The following is the idea that Canon Gaume expresses in regard to this

psalm : David, protected by God, and triumphant, is a figure of Jesus

Christ. Struggles and victories of the Church. Magnificent images, to

depict the power of the Lord and his acts, now paternal, now terrible,

of his Providence. The militant Christian finds in this the greatest

motives of confidence and love.

Ps. ///., Second Nocturn; XVII. of Psalter. 69

11. Inclinavit coelos, et de-scendit : et caligo sub pedibusejus.

12. Etascendit super Cherubim, et volavit : volavit superpennas ventorum.

13. Et posuit tenebras lati-

bulum suum, in circuitu ejustabernaculum ejus : tenebrosa

aqua in nubibus aeris.

14. Prse fulgore in conspectuejus nubes transierunt, grandoet carbones ignis.

15. Et intonuit de coelo Do-minus, et Altissimus dedit vo-cem suam : grando et carbones

ignis.16. Et misit sagittas suas,

et dissipavit eos : fulgura mul-

tiplicavit, et conturbavit eos.

17. Et apparuerunt fontes

aquarum, et revelata sunt fun-

damenta orbis terrarum :

18. Ab increpatione tua Do-mine, ab inspiratione spiritusirae tuse.

19. Misit de summo, et ac-

cepit me : et assumpsit me de

aquis multis.

20. Eripuit me de inimicis

meis fortissimis, et ab iis quioderunt me : quoniam confor-tati sunt super me.

21. Praevenerunt me in dieafflictionis meae : et factus est

Dominus protector meus.22. Et eduxit me in latitudi-

nem : salvum me fecit, quoniam voluit me.

23. Et retribuet mihi Dominus secundum justitiam meam,et secundum puritatem manu-um mearum retribuet mihi :

24. Ouia custodivi vias Domini, nee impie gessi a Deomeo.

n. He bowed the heavens,and came down : and darknessivas under his feet.

12. And he ascended uponthe cherubim, and he flew, heflew upon the wings of thewinds.

13. And he made darknesshis covert, his pavilion roundabout him : dark waters in theclouds of the air.

14. At the brightness thatwas before him the clouds

passed, hail and coals of fire.

15. And the Lord thunderedfrom heaven, and the Highestgave his voice : hail and coalsof fire.

16. And he sent forth his ar

rows, and he scattered them :

he multiplied lightnings, andtroubled them.

17. Then the fountains ofwaters appeared, and the foundations of the world were dis

covered :

1 8. At thy rebuke, O Lord,at the blast of the spirit of thywrath.

19. He sent from on high,and took me : and received meout of many waters.

20. He delivered me from mystrongest enemies, and fromthem that hated me : for theywere too strong for me.

21. They prevented me in

the day of my affliction : andthe Lord became my protector.

22. And he brought me forth

into a large place : he saved

me, because he was well

pleased with me.

23. And the Lord will rewardme according to my justice ;

and will repay me according to

the cleanness of my hands :

24. Because I have kept the

ways of the Lord, and have not

done wickedly against my God.

Sunday at Matins.

25. Quoniam omnia judicia

ejus in conspectu meo : et jus-titias ejus non repuli a me.

26. Et ero immaculatus cumeo : et observabo me ab iniqui-tate mea.

27. Et retribuet mihi Domi-nus secundum justitiam meam:et secundum puritatem manu-um mearum in conspectu ocu-lorum ejus.

28. Cum sancto sanctus eris,

et cum viro innocente inno-

cens eris :

29. Et cum electo electus

eris : et cum perverse perver-teris.

30. Quoniam tu populumhumilem salvum facies : et

oculos superborum humiliabis.

31. Quoniam tu illuminas lu-

cernam meam Domine : Deusmeus illumina tenebras meas.

32. Quoniam in te eripiar a

tentatione, et in Deo meotransgrediar murum.

33. Deus meus impollutavia ejus : eloquia Domini

igne examinata : protectorest omnium sperantium in

se.

34. Quoniam quis Deus prse-ter Dominum ? aut quis Deus

praeter Deum nostrum ?

35. Deus qui praecinxit mevirtute: et posuit immaculatamviam meam.

36. Qui perfecit pedes meostamquam cervorum, et superexcelsa statuens me.

37. Qui docet manus measad praelium : et posuisti, ut ar-

cum aereum, brachia mea.

38. Et dedisti mihi protecti-onem salutis tuse : et dexteratua suscepit me :

39. Et disciplina tua correxit

25. For all his judgments arein my sight : and his justices I

have not put away from me.26. And I shall be spotless

with him : and shall keep myself from my iniquity.

27. And the Lord will rewardme according to my justice:and according to the cleannessof my hands before his eyes.

28. With the holy, thou wilt

be holy : and with the innocent

man, thou wilt be innocent.

29. And with the elect thouwilt be elect : and with the perverse thou wilt be perverted.

30. For thou wilt save thehumble people : but wilt bringdown the eyes of the proud.

31. For thou lightest mylamp, O Lord : O my God, en

lighten my darkness.

32. For by thee I shall bedelivered from temptation ;

and through my God I shall

go over a wall.

33. As for my God, his wayis undefiled : the words of theLord are fire-tried : he is the

protector of all that trust in

him.

34. For who is God but theLord ? or who is God but ourGod?

35. God who hath girded mewith strength : and made myway blameless.

36. Who hath made my feet

like the feet of harts, and whosetteth me upon high places.

37. Who teacheth my handsto war: and thou hast mademy arms like a brazen bow.

38. And thou hast given methe protection of thy salvation :

and thy right hand hath heldme up :

39. And thy discipline hath

Ps. III., Second Nocturn; XVII. of Psalter. 71

me in finem : et disciplina tua

ipsa me docebit.

40. Dilatasti gressus meossubtus me : et non sunt infir-

mata vestigia mea.

41. Persequar inimicos meos,et comprehendam illos : et nonconvertar donee deficiant.

42. Confringam illos, nee po-terunt stare ; cadent subtus

pedes meos.

43. Et praecinxisti me vir-

tutead bellum : etsupplantastiinsurgentes in me subtusme.

44. Et inimicos meos dedisti

mihi dorsum, et odientes medisperdidisti.

45. Clamaverunt, nee erat

qui salvos faceret, ad Domi-num : nee exaudivit eos.

46. Et comminuam eos ut

pulverem ante faciem venti :

ut lutum platearum deleboeos.

47. Eripies me de contradic-tionibus populi : constitues mein caput Gentium.

48. Populus, quern non co-

gnovi, servivit mihi: in audituauris obedivit mihi.

49. Filii alieni mentiti suntmihi, filii alieni inveterati sunt,et claudicaverunt a semitissuis.

50. Vivit Dominus, et bene-dictus Deus meus, et exalteturDeus salutis meae.

51. Deus, qui das vindictas

mihi, et subdis populos sub me,liberator meus de inimicis meisiracundis.

corrected me unto the end :

and thy discipline, the sameshall teach me.

40. Thou hast enlarged mysteps under me

; and my feet

are not weakened.41. I will pursue after my

enemies, and overtake them :

and I will not turn again till

they are consumed.42. I will break them, and

they shall not be able to stand :

they shall fall under my feet.

43. And thou hast girded mewith strength unto battles : andhast subdued under me themthat rose up against me.

44. And thou hast made myenemies turn their back uponme, and hast destroyed themthat hated me.

45. They cried, but there wasnone to save them, to the Lord :

but he heard them not.

46. And I shall beat them assmall as the dust before thewind ; I shall bring them to

naught, like the dirt in thestreets.

47. Thou wilt deliver mefrom the contradictions of the

people : thou wilt make mehead of the gentiles.

48. A people, which I knewnot, hath served me : at the

hearing of the ear they have

obeyed me.

49. The children that are

strangers have lied to me,

strange children have faded

away, and have halted fromtheir paths.

50. The Lord liveth, andblessed be my God, and let theGod of my salvation be exalted.

51. O God, who avengest me,and subduest the people underme, my deliverer from my enemies.


52. Et ab insurgentibus in 52. And thou wilt lift me upme exaltabis me: a viro ini- above them that rise up againstquo eripies me. me : from the unjust man thou

wilt deliver me.

53. Propterea confitebor tibi 53. Therefore will I givein nationibus Domine: et no- glory to thee, O Lord, amongmini tuo psalmum dicam. the nations: and I will sing a

psalm to thy name.54. Magnificans salutes Re- 54. Giving great deliverance

gis ejus, et faciens misericor- to his king, and showing mercydiam christo suo David, et se- to David his anointed : and tomini ejus usque in saeculum. his seed forever.

3." Cornu salutis metz." That is to say, the strength that

secures my salvation.

4. Therefore, he wishes to say, I will do nothing but praiseand call upon the Lord in all my wants

; and while acting thus

I am sure that I will always be safe from the hands of my ene

mies.

5. "Torrentes iniquitatis conturbaverunt me." My enemieshave filled me with terror, and have rushed upon me like a

furious torrent. Instead of Conturbaverunt, St. Jerome trans

lates, according to the Hebrew: Terruerunt Have terrified.

6. I have been frightened by the horrors of the tomb, that is

to say, with the sadness which he feels who knows that he mustsoon be carried to the grave; for the snares that my enemies

have laid to deprive me of life, have preoccupied me, or have

filled my soul with terror.

9. God, incensed against his enemies, manifested his anger bymaking the earth tremble and shaking the mountains in their

very foundations.

10. When God is angry there exhales from the gaping earth

a terrific smoke, anql from the breath of his wrath fire is kin-

1

Holy Scripture often employs the word Cornu in the sense of strengthor power, a metaphor taken from animals with horns. The prophet

began by saying to God: Fortitude mea Thou art my strength. Hethen explains (verses 1-3) in what way the Lord is his strength. In

the Hebrew, as Bellarmine observes, the expressions are more figurative

and energetic : for Firmamentum et Adjutor, the Hebrew word signifies

rock, firm stone; Refugium, fortress; Protector, shield or buckler. The

following verse is a kind of conclusion to this exordium; then comes

tie description of the help received from the Almighty.

Ps. III., Second Nocturn; XVII. of Psalter. 73

died, with lightnings and thunders, which fall like burningcoals.

ii. When the clouds are near the earth it seems as if the

heavens were being lowered and God himself were descendingupon these clouds. 1

13. When the clouds are more charged with water, they become darker and they bring the rain

; now, God hides himselftherein as in a closed pavilion. Commentators give to this im

age a mystical sense, thus : The Lord, in this present life, doesnot make his presence sensible ; he hides his majesty as in blackclouds laden with dark rain

; that is to say, from the depth of

this obscurity he showers down graces upon his faithful souls.

This may well be understood of souls that have arrived at the

prayer of contemplation, and who, the more they are unitedwith God, find themselves all the more involved in obscurity.

14." Carbones

ignis." Coals of fire, that is to say, lightningsand thunders.

15. The hail, the lightning, and the thunder are the voice of

the Lord by which he makes us know that he is the Most High.17, 18. Thus also has God in his anger at times brought to

light the hidden sources and the innermost bowels of the earth.

19. He has received me into his arms, and has withdrawn mefrom a multitude of dangers and tribulations which as a delugewere overwhelming me.

20."

Confortati sunt super me" St. Jerome translates: Ro-bustlores me erant They were stronger than I.

21." Prcevenerunt me" They sought to take me by surprise.2

23. The Lord has rewarded me, and he will reward me ac

cording to the uprightness of my heart and the purity of mydeeds.

25. All his laws are ever before my eyes, and I have never

repelled from my heart his just commands.*1 We admire these poetical images: God, who is incensed, arms him

self with his arrows, which are thunderbolts; the clouds form his chariot,which is drawn by winged coursers that is, impetuous winds; and these

coursers are conducted by the angels. The thunder (verse 15) is called

the voice of the Most High; the tempest (verse 18), the breath of his

wrath.8They attacked me unexpectedly.

1

"Justitias." St. Jerome translates: Prcccepta Precepts. Thesame as in 2 Kings, xxii. 23.


26. I hope with his help to remain faithful to him.

27. The Lord in his goodness will grant me his graces ac

cording to the uprightness of my intention, and according to

my actions that are free from defect, because they are done in

his presence.28. According to the Hebrew, the word "

Sanctus" Holy

signifies here merciful.

29. According to the Hebrew, the word "

Electus" Elect

signifies here good." Cum perverso per-verten s." Thou wilt

treat the perverse man as his perversity deserves.

30." Oculos superborum." The text is thus expressed, because

it is especially by their eyes that the proud show their pride.

31." Lucernam meam." My lamp, that is to say, my mind,

which without Thee would ever be deprived of light." Illu-

mina tenebras meas" Enlighten my darkness by the light of

Thy truth.

32."

Transgrediar murum" I shall leap over the walls, that

is to say, I shall overcome the difficulties that I shall have to

meet in Thy service.

33. The path that God teaches me to keep is free from every

defect or from every difficulty ;his promises are tried by fire,

that is to say, they are sincere and true.

34."

Quis Deus." The translation from the Hebrew gives:

Quis Deus . . . Quis petra / . . . this signifies : Where shall

we find a support so firm as that which we have in our God ?

35." Posuit immaculatam viam meam." He has given me

the strength to pass my days free from all stain of sin.

36. He has perfected my feet by rendering them swift like

those of the hart; and he has placed me on the tops of the

mountains, in order to withdraw me from the hands of my ene

mies.

40." Non sunt infirmata vestigia mea" St. Jerome s render

ing is: Non deficient tali met, that is, My ankles have not

failed.

41,42. This means: I have said, O Lord! relying on Thyhelp: I will pursue, etc.

47, 48. These verses and those that follow are properly ap

plicable to our divine Redeemer. "

Populus quern non cognovi."

The Gentiles.

49. My natural subjects, whom I called my children, are

Ps. /., Third Nocturn; XVIII. of Psalter. 75

alienated from me, and have deceived me by pretending to

serve me ; they have become strangers to me, and are grown

old, by becoming (according to the Hebrew text) like dry with

ered leaves; they have turned aside from the straight paths

that they trod before. This may well be understood of Jesus

Christ speaking of the Jewish people, who had become unfaith

ful to him.

50." Exaltctur Dcus salutts mece.

"

May God be ever exalted,

he who is the whole hope of my salvation.

53. Here it is evidently Jesus Christ who is speaking of his

victories over the world and the devil.

54. We must here remark that Jesus Christ is called David

by Ezeckiel and by the other prophets ;and therefore the

psalmist concludes by thanking the heavenly Father for all the

graces bestowed upon his Son, and upon all the faithful that are

his followers.

Psalms of the Third Nocturn.

PSALM I. OF THE THIRD NOCTURN, WHICH is PSALM XVIII. OF

THE PSALTER.

In this psalm we hear exalted the perfections of God, the sanctity of

his law, and the magnificence of his works. In the spiritual sense it is

to Jesus Christ and his Apostles that all these praises apply, accord

ing to St. Augustine, Bellarmine, Rotigni, Malvenda, Tirinus, and

Gordona.

1. CCELI enarrant gloriam i. THE heavens show forth

Dei, et opera manuum ejus the glory of God, and the fir-

annuntiat firmamentum. mament declareth the work of

his hands.

2. Dies diei eructat verbum, 2. Day to day uttereth speech,et nox nocti indicat scientiam. and night to night showeth

knowledge.3. Non sunt loquelae, neque 3. There are no speeches nor

sermones, quorum non audian- languages, where their voices

tur voces eorum. are not heard.

4. In omnem terram exivit 4. Their sound hath gonesonus eorum : et in fines orbis forth into all the earth : andterrae verba eorum. their words unto the ends of

the world.

5. In sole posuit tabernacu- 5. He hath set his tabernaclelum suum : et ipse tamquafn in the sun : and he as a bride-

sponsus procedens de thalamo groom coming out of his bride

suo : chamber,

Sunday at Matins.

6. Exultavit ut gigas ad cur-

rendam viam> a summo coelo

egressio ejus :

7. Et occursus ejus usquead summum ejus : nee est

qui se abscondat a calore

ejus.8. Lex Domini immaculata,

convertens animas: testimoni-um Domini fidele, sapientiampraestans parvulis.

9. Justitiae Domini rectse,

laetificantes corda : praeceptumDomini lucidum, illuminansoculos.

10. Timor Domini sanctus,

permanens in saeculum saeculi :

judicia Domini vera, justificatain semetipsa.

11. Desiderabilia super au-rum et lapidem pretiosum mul-tum : et dulciora super mel et

favum.12. Etenim servus tuus cus-

todit ea: in custodiendis illis

retributio multa.

13. Delicta quis intelligit ?

ab occultis meis munda me :

et ab alienis parce servo tuo.

14. Si mei non fuerint do-

minati, tune immaculatus ero :

et emundabor a delicto maxi-mo.

1 5. Et erunt ut complaceanteloquia oris mei : et meditatiocordis mei in conspectu tuo

semper.1 6. Domine adjutor meus,

et redemptor meus.

6. Hath rejoiced as a giantto run the way : His going outis from the end of heaven,

7. And his circuit even to

the end thereof : and there is

no one that can hide himselffrom his heat.

8. The law of the Lord is unspotted, converting souls : the

testimony of the Lord is faith

ful, giving wisdom to little ones.

9. The justices of the Lord are

right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.

10. The fear of the Lord is

holy, enduring for ever andever: the judgments of theLord are true, justified in

themselves.11. More to be desired than

gold and many precious stones:and sweeter than honey andthe honey-comb.

12. For thy servant keepeththem, and in keeping themthere is a great reward.

13. Who can understandsins? from my secret onescleanse me, O Lord : and fromthose of others spare thyservant.

14. If they shall have no dominion over me, then shall I bewithout spot : and I shall becleansed from the greatest sin.

15. And the words of mymouth shall be such as mayplease : and the meditation of

my heart always in thy sight.1 6. O Lord my helper and

my redeemer.

i. The heavens, by the prodigious works that we admire

therein, make us know God. By the heavens the above-men

tioned interpreters understand the Apostles, who by the preach

ing of the Gospel and by miracles have propagated upon earth

the faith in Jesus Christ,

Ps. /., Third Nocturn; XVIII. of Psalter. 77

2. Each day produces or communicates for the day followingand night the succeeding night, the manner of praising God ;

so that the heavens are unceasingly publishing the glory of the

Most High.

3, 4. This accords with the command that our Lord gave to

his Apostles : Euntes ergo docete omnes gentes Going, therefore,teach ye all nations (Matt, xxviii. 19). And St. Paul, speakingof the preaching of the New Law by the ministry of the Apostles, says : Numquid non audierunt ? Et qtiidem in omnem ter

rain exivit sonus eorum, et in fines orbis tcrrce verba eorumHave they not heard? Yea, verily: their sound hath goneforth into all the earth, and their words unto the ends of thewhole world (Rom. x. 18).

5. "In sole posuit tabernaculum suum" The Lord has placedhis pavilion in the sun, as being the principal part of theheavens. This explanation which Bellarmine gives does not

please Mattei ; he prefers the sense of the Hebrew text,

namely: Soli posuit tentorhim in eis He has set in them a

pavilion for the sun. But Bellarmine observes that the version of the Septuagint, which the Vulgate has followed, says, as

above, that God has set his pavilion in the sun; now we should

here prefer the interpretation of the Septuagint, because wemay reasonably believe that at that time the Hebrew text wasmore correct than it is at the present day.

8. The law of the Lord is beautiful, without a defect, so thatit converts souls or withdraws them from evil and from error.

It is his testimony, that is to say, it makes us know his will ; it

is faithful in its promises, and it renders wise the little ones,that is to say, those that are docile and those that willinglysubmit to his precepts.

9."

Justifies Domini." The commandments of God. "

II-

luminans oculos" This law is full of a heavenly light, whichenlightens the mind : the mind is the eye of the soul.

10." Timor Domini sanctus, permanens in sceculiim scpculi"

The divine law, which teaches holy fear, is permanent as to the1 The psalmist arrives at the object that he seems chiefly to have in

view; namely, the praise of the law of God, designated under variousnames, ordinarily given in Scripture as Lex, Testimoninm, Justitia,

Praceptum, Timor, Judicia . In these four verses (S-n) he describes

eight beautify! characters on whjch it is important to meditate.


eternal reward that it promises to him who observes it."Ju-

dicia" The precepts.ii. The divine precepts are more agreeable to virtuous souls

than anything in this world.

13." Delicta quis intelligit?" What man is there that knows

all the sins, or, according to the translation of St. Jerome, all

the errors into which we are exposed to fall, so as to be able to

avoid them ? "Ab alienis parce servo ttto" Do not permit Thyservant to associate with those that have strange, that is, badmanners. St. Jerome translates : A superbis quoque libera ser-

vum tuum From the proud deliver Thy servant.

14. If I do not let my sins 2

get the mastery over me, then I

shall be free from every fault, and pure especially from grievoussins.

15. My word, or my prayers will be agreeable to Thee as well

as my meditations, which I shall ever make in Thy presence.16. It is Thou that aidest me in need and deliverest me in

danger.

PSALM II. OF THE THIRD NOCTURN, WHICH is PSALM XIX. OF THEPSALTER.

This psalm is a prayer which the people address to God for the suc

cess of the arms of David. But Bellarmine and Rotigni think that this

psalm and the two following psalms, that is, the XX. and the XXI. of

the psalter, refer to the victories of Jesus Christ over the devil and the

persecutors of the Church.

i. EXAUDIAT te Dominus i. MAY the Lord hear theein die tribulationis : protegat in the day of tribulation : mayte nomen Dei Jacob. the name of the God of Jacob

protect thee.i. Mittat tibi auxilium de 2. May he send thee help from

sancto : et de Sion tueatur the sanctuary : and defend theete. out of Sion.

3. Memor sit omnis sacrificii 3. May he be mindful of all

tui : et holocaustum tuum pin- thy sacrifices : and may thygue fiat. whole burnt-offering be made

fat.

4. Tribuat tibi secundum 4. May he give thee accord-cor tuum : et omne consilium ing to thy own heart : and con-tuum confirrnet. firm all thy counsels.

5. Laetabimurinsalutarituo: 5. We will rejoice in thy sal-

5 Or those strangers that live far from Thee and Thy law.

Psalm II. , Third Nocturn ; XIX. of Psalter. 79

et in nomine Dei nostri mag- vation : and in the name of ournificabimur. God we shall be exalted.

6. Impleat Dominus omnes 6. The Lord fulfil all thypetitiones tuas : nunc cognovi petitions: now have I knownquoniam salvum fecit Domi- that the Lord hath saved hisnus Christum suum. anointed.

7. Exaudiet ilium de ccelo 7. He will hear him from hissancto suo : in potentatibus holy heaven : the salvation ofsalus dexterse ejus. his right hand is in powers.

8. Hi in curribus, et hi in 8. Some trust in chariots, andequis : nos autem in nomine some in horses : but we will call

Domini Dei nostri invocabi- upon the name of the Lord ourmus. God.

9. Ipsi obligati sunt, et ceci- 9. They are bound, and havederunt : nos autem surreximus fallen : but we are risen, and areet erecti sumus. set upright.

10. Domine salvum fac re- 10. O Lord save the king:gem, et exaudi nos in die, qua and hear us in the day that weinvocaverimus te. shall call upon thee.

3." Holocaustum tuum pingue fiat

"

May thy holocaust be

agreeable to the Lord, as are the sacrifices of fat animals (Dan.iii. 40).

5." Salutari tuo" Thy safety and thy victory.

"

Magnifi-cabimur" Expression conformable to the Septuagint version.

According to present Hebrew version, we would have : Vexil-

lum attolemus: We shall lift up our banner. That is to say:We shall celebrate the victory that saves and exalts us by pro

claiming the glory of the Lord, to whom it is due.

6. "Christum suum" His Christ, or the King whom he hath

anointed with his grace.

7." In potentatibus salus dexterce

ejus."St. Jerome s transla*

tion is : In fortitudinibus salutis dexterce ejus.

8. Our enemies put their trust in terrestrial goods and means;but we will invoke the name of our God, who gives victory to

those that trust in him.

9."

Obligati sunt" That is to say, according to the Septua

gint version : Colligati sunt, quasi compcdibus They are tied

down by earthly affections, as by so many fetters.

8o Sunday at Matins.

PSALM III. OF THE THIRD NOCTURN, WHICH is PSALM XX. OF THE

PSALTER.

Hymn of thanksgiving which the people address to God for the vic

tories granted to the arms of David. According to Bellarmine, this

psalm is understood in the spiritual sense of the victory which Jesus

Christ gained through the merits of his Passion over sin and over hell.

1. DOMINE in virtute tua

laetabitur rex : et super salu-

tare tuum exultabit vehemen-ter.

2. Desiderium cordis ejustribuisti ei : et voluntate la-

biorum ejus non fraudasti

eum.3. Quoniam prsevenisti eum

in benedictionibus dulcedinis :

posuisti in capite ejus coro-nam de lapide pretioso.

4. Vitam petiit ate: et tribu

isti ei longitudinem dierum in

saeculum, et in saeculum saeculi.

5. Magna est gloria ejus in

salutari tuo : gloriam et magnum decorem impones supereum.

6. Quoniam dabis eum in

benedictionem in saeculum sae

culi : laetificabis eum in gaudiocum vultu tuo.

7. Quoniam rex sperat in

Domino : et in misericordiaAltissimi non commovebitur.

8. Inveniatur manus tuaomnibus inimicis tuis : dex-tera tua inveniat omnes, quite oderunt.

9. Pones eos ut clibanum

ignis in tempore vultus tui :

Dominus in ira sua contur-babit eos, et devorabit eos

ignis,10. Fructum eorum de terra

perdes : et semen eorum a filiis

nominum.

1. IN thy strength, O Lord,the king shall joy : and in thysalvation he shall rejoice ex

ceedingly.2. Thou hast given him his

heart s desire : and hast notwithholden from him the will

of his lips.

3. For thou hast preventedhim with blessings of sweetness : Thou hast set on his

head a crown of preciousstones.

4. He asked life of thee : andthou hast given him length of

days forever and ever.

5. His glory is great in thysalvation : glory and greatbeauty shalt thou lay uponhim.

6. For thou shalt give himto be a blessing forever andever: Thou shalt make himjoyful in gladness with thycountenance.

7. For the king hopeth in

the Lord : and through the

mercy of the most High heshall not be moved.

8. Let thy hand be found byall thy enemies : let thy righthand find out all them thathate thee.

9. Thou shalt make them asan oven of fire, in the time of

thy anger: the Lord shall

trouble them in his wrath, andfire shall devour them.

10. Their fruit shalt thou de

stroy from the earth : and their

seed from among the childrenof men.

Psalm III., Third Nocturn ; XX. of Psalter. 81

11. Quoniam declinaverunt 11. For they have intendedin te mala: cogitaverunt con- evils against thee ; they havesilia, quae non potuerunt stabi- devised counsels which theylire. have not been able to establish.

12. Quoniam pones eos dor- 12. For thou shalt makesum: in reliquiistuis praepara- them turn their back: in thybis vultum eorum. remnants thou shalt prepare

their face.

13. Exaltare Domine in vir- 13. Be thou exalted, O Lord,tute tua : cantabimus et psal- in thy own strength : we willlemus virtutes tuas. sing and praise thy powers.

1. "Super salutare tuum" On account of the salvation thathe has received from Thee.

2." Voluntate labtorum ejus non fraudasti cum." Thou hast

not failed to hear his prayers.1

6." Dabis cum in benedictionem .* According to the Hebrew :

Pones eitm bcncdictiones Thou hast set him to be blessings.These words can be verified only in Jesus Christ, the eternalsource of blessings, which all receive through him. 3

8." Iimematur manits tua omnibus mimicis tuis" According

to the Hebrew : Invmiet manus tua omnes inimicos tuos Thyhand shall find all Thy enemies.

9." In tempore vultus tut." When Thy angry face shall make

them see Thy just wrath.

u. Most justly wilt Thou deal with them, since they haveendeavored to heap evils upon Thee by the many outrages that

they have done Thee.

12. This verse is very obscure, and has given rise to different

interpretations. Theodoret and Euthymius explain it thus:" Pones eos dot-sum." Thou shalt put them to flight by makingthem turn their back. " In reliquiis tin s." That is, in their

posterity."

Praparabis vultum" Thou wilt show Thy angryface. Bellarmine explains it thus: "Pone eos dorsum"1\io>M

shalt make them as though they were nothing but back, a part

1 These two verses correspond to three verses of the preceding psalm(4, 5, and 6). In the following verses it is said that God not only heardthe desires and the prayers of David, but that he anticipated and afterwards surpassed them by such favors as could not have their entire ful

filment except in the person of Jesus Christ, who was himself the

greatest of the blessings granted to the holy king.2 Others understand: Thou wilt cause him to be blessed in all ages

6


of the body exposed to the scourger." In reliquiis tuis prce-

parabis vultum eoriim" You will cause that their sight, for

their greater punishment, be fixed in considering Thy elect,

who are the remnant reserved and saved by Thee. Mattei,

Menochius, Bossuet, and Tirinus take this whole verse all in

one sense, and explain it thus : Thou wilt discharge Thy arrows

so thick in their face that they will be forced to turn and take

to flight. Let the reader choose whichever of these explana

tions he pleases ; the last, however, agrees best with the He

brew text, according to which, instead of the words "/;/ reli

quiis tuis" it is In nervis ; signifying the string of the bow on

which the arrow is placed.1

1 St. Jerome translates the Hebrew thus: Pones eos kumerum; funes

tuos firmabis contra fades eorum.

Psalm I. XXVI. of Psalter,

Monday at Matins.

PSALM I., WHICH is PSALM XXVI. OF THE PSALTER.

David persecuted by Saul and surrounded by every kind of peril

shows no less courage by the confidence that he has in the divine pro

tection; he sighs at the same time after the sight of the Tabernacle.

He is a figure of the just man who in the midst of the enemies of his

salvation longs to leave this world, and to enter into the heavenly

kingdom.

1. DoMiNUSilluminatiomea,et salus mea, quern timebo ?

2. Dominus protector vitae

meae, a quo trepidabo ?

3. Dum appropiant superme nocentes, ut edant carnesmeas :

4. Qui tribulant me inimici

mei, ipsi infirmati sunt, et ce-

ciderunt.

5. Si consistant adversumme castra, non timebit cormeum.

6. Si exurgat adversum mepraelium, in hoc ego sperabo.

7. Unam petii a Domino,hanc requirnm, ut inhabitemin domo Domini omnibus die-

bus vitse meae.

8. Ut videam voluptatemDomini, et visitem templumejus.

9. Ouoniam abscondit mein tabernaculo suo : in die

malorum protexit me in ab-

scondito tabernaculi sui.

10. In petra exaltavit me :

et nunc exaltavit caput meumsuper inimicos meos.

1. THE Lord is my light and

my salvation, whom shall I fear?

2. The Lord is the protectorof my life, of whom shall I beafraid ?

3. Whilst the wicked drawnear against me, to eat myflesh:

4. My enemies that trouble

me, have themselves beenweakened, and have fallen.

5. If armies in camp shouldstand together against me, myheart shall not fear.

6. If a battle should rise upagainst me, in this will I beconfident.

7. One thing I have asked of

the Lord, this will I seek after,

that I may dwell in the houseof the Lord all the days of mylife:

8. That I may see the delightof the Lord, and may visit his

temple.9. For he hath hidden me in

his tabernacle : in the day of

evils, he hath protected me in

the secret place of his taber

nacle.

10. He hath exalted me upona rock : and now he hath lifted

up my head above my enemies.

84 Monday at Matins.

11. Circuivi, et immolavi in

tabernaculo ejus hostiam vo-ciferationis : cantabo, et psalm-um dicam Domino.

12. Exaudi Domine vocemmeam, qua clamavi ad te : miserere mei, et exaudi me.

13. Tibi dixit ccr meum,exquisivit te facies mea :

faciem tuam Domine requi-ram.

14. Ne avertas faciem tuama me : ne declines in ira aservo tuo.

15. Adjutor meus esto: ne

derelinquas me, neque despi-cias me Deus salutaris meus.

1 6. Quoniam pater meus, et

mater mea dereliquerunt me:Dominus autem assumpsit me.

17. Legem pone mihi Domine in via tua : et dirige mein semitam rectam propter ini-

micos meos.1 8. Ne tradideris me in ani-

mas tribulantium me : quo-niam insurrexerunt in me testes

iniqui, et mentita est iniquitassibi.

19. Credo videre bona Domini in terra viventium.

20. Expecta Dominum, viri-

liter age: et confortetur cor

tuum, et sustine Dominum.

11. I have gone round, andhave offered up in his tabernacle a sacrifice of jubilation :

I will sing, and recite a psalmto the Lord.

12. Hear, O Lord, my voice,with which I have cried tothee : have mercy on me andhear me.

13. My heart hath said to

thee, My face hath soughtthee : thy face, O Lord, will I

still seek.

14. Turn not away thy face

from me : decline not in thywrath from thy servant.

15. Be thou my helper for

sake me not, do not thou de

spise me, O God my Saviour.1 6. For my father and my

mother have left me : but theLord hath taken me up.

17. Set me, O Lord, a law in

thy way : and guide me in the

right path, because of my enemies.

1 8. Deliver me not over tothe will of them that troubleme : for unjust witnesses haverisen up against me, and ini

quity hath lied to itself.

19. I believe to see the goodthings of the Lord in the landof the living.

20. Expect the Lord, do manfully : and let thy heart take

courage, and wait thou for theLord.

3, 4. My enemies advance against me like ferocious beasts, to

devour my body ;but those that ill-treat me I have seen weak

ened and cast down. 1

8. When visiting the Temple of the Lord, I may taste the

sweetness that he communicates to those that love him.

1 Bellarmine says that the past is here employed for the future, ac

cording to the custom of the prophets, to show the certainty of the

event.

Psalm IL XXVII. of Psalter. 85

10. He has placed me as upon a high rock, so that now I hold

my head above my enemies; that is to say, I have overcome

them. 1

ir."

Circuivi, et immolavi" In the Hebrew this is in the

future, which agrees better with the rest of the verse. The

sense, therefore, is: United with the priests, I will go around

the altar, and will offer.

12. "Vocem meant, qua clamant ad te" The urgent prayerthat I have addressed to Thee.

13. In the past, my heart, or my desire, which is well knownto Thee, has already told Thee that my eyes have sought Thee;for the future, I will try to be always in Thy presence, to obeyThee and to love Thee.

14. "In ira." In wrath, as a punishment for my sins.

17.2 Teach me, O God! to walk according to Thy law, and

guide me in the right path that leads to Thee, in order that I

may not fall into the hands of my enemies.

1 8." Mentita est iniquitas stbi." Their iniquity has lied, that

is, has been injurious to themselves.

19. I hope to enjoy in the land of the living that is, in the

kingdom of the blessed, where death has no access the good

things that the Lord has prepared for those that love him.

20." Sustine Dominum" Expect the help of the Lord

; he

will never fail Thee.

PSALM II., WHICH is PSALM XXVII. OF THE PSALTER.

David, in the midst of persecutions, implores the help of God, and

foretells his triumph.3 There is not one among the faithful who cannot

apply this psalm to himself in view of the temptations and perils of which

h s life here upon earth is so full.

i. AD te Domine clamabo, i. UNTO thee will I cry, ODeus meus ne sileas a me : Lord, O my God, be not thou

nequando taceas a me, et as- silent to me : lest if thou be

1 See Psalm Ix. 2.

2 "

Legem pone mihi . . . in via tua" In the Hebrew, according to

Bellarmine: Doce me; . . . and according to St. Jerome: Ostende mihi

. . . viam tuam.3 Bellarmine gives several reasons showing that this psalm does not

apply to David, but to Jesus Christ on the cross, according to the expla

nation of St. Augustine and St. Jerome. It is, he says, an abridgment

of Psalm xxi.


similabordescendentibus inla-

cum.2. Exaudi Domine vocem de-

precationis meae dum oro adte: dum extollo manus measad templum sanctum tuum.

3. Ne simul trahas me cumpeccatoribus : et cum oper-antibus iniquitatem ne perdasme.

4. Quiloquunturpacem cumproximo suo, mala autem in

cordibus eorum.

5. Da illis secundum operaeorum, et secundum nequi-tiam adinventionum ipsorum,

6. Secundum opera manuumeorum tribue illis : redde retri-

butionem eorum ipsis.

7. Quoniam non intellexe-

runt opera Domini, et in

opera manuum ejus destrues

illos, et non sedificabis eos.

8. Benedictus Dominus:quoniam exaudivit vocem de-

precationis meae.

9. Dominus adjutor meus,et protector meus : in ipso

speravit cor meum, et adjutussum.

10. Et refloruit caro mea :

et ex voluntate mea confiteborei.

11. Dominus fortitude plebissuae : et protector salvationumChristi sui est.

12. Salvum fac populum tu

um Domine, et benedic here-ditati tuae : et rege eos, et ex-

tolle illos usque in aeternum.

silent to me, I become like

them that go down into the pit.

2. Hear, O Lord, the voice of

my supplication, when I pray to

thee : when I lift up my handsto thy holy temple.

3. Draw me not away to

gether with the wicked : andwith the workers of iniquity

destroy me not :

4. Who speak peace withtheir neighbor, but evils are in

their hearts.

5. Give them according to

their works : and according to

the wickedness of their inventions.

6. According to the works of

their hands give thou to them :

render to them their reward.

7. Because they have not understood the works of the Lord,and the operations of his hands:thou shalt destroy them, andshalt not build them up.

8. Blessed be the Lord : for

he hath heard the voice of mysupplication.

9. The Lord is my helperand my protector: in him hath

my heart confided, and I havebeen helped.

10 And my flesh hath flour

ished again : and with my will

I will give praise to him.11. The Lord is the strength

of his people and the protectorof the salvation of his anointed.

12. Save O Lord, thy people,and bless thy inheritance : andrule them and exait them for

ever.

i. "Ad te, Domine, clamabo." O Lord ! I will not cease to cryto Thee to obtain help.

" Ne sileas a me." Keep not silence,

as if Thou didst not hear my prayers. "Assimilabor descenden-

tibus in lacum" I shall become like those that find themselves

Psalm II. XXVIL of Psalter. 8 7

shut up in the tomb, whence their voice can no longer be

heard.

3." Ne simul trahas me" Do not permit me to fall over

precipices.

5." Secimdum nequitiain adinventionum ipsorum." Accord

ing to their malice, which invents artifices to injure others.

6." Redde retributionem eorum

ipsis."Cause the evil that

they are plotting for others to fall upon themselves. 1

7." Non intellexerunt

"

They did not wish to understand. 2

" Non adificabts eos." Thou wilt not restore them to their

former state.

10. Through the help that I have received, my flesh, that is,

my weakness, has regained its vigor ;

3 therefore I will always

sing with all my heart the praises of my Saviour.

11." Christi sui" Christ, or the anointed of the Lord.

David thus calls himself, as having received from God the

royal unction.

1

5, 6. "Da . . . Tribue . . . Redde . . ." These words are not

an imprecation, but a prophecy of what is to happen; this the following

verse explains and proves.2 " Et in

opera." According to the Hebrew and the Greek, the prep

osition /// is redundant. St. Jerome s translation has: Et opus. On this

passage Bellarmine makes an excellent reflection: All evils, he says,

come from not applying ourselves to knowing and understanding the

wonders worked by the Lord in the creation, redemption, and the government of the human race. If we attentively consider these things we

could hardly refrain from loving God. Hence those words of our

Saviour to Jerusalem: Si cognovisses et tu, ct quidem in hac die tna quce

ad paceni tibi ! . . . Non relinqucnt in te lapidem super lapideni, co quod-non cognoveris tempus visitationis tua If thou also hadst known, and

that in this thy day, the things that are to thy peace ! . . . They shall

not leave in thee a stone upon a stone; because thou hast not knownthe time of thy visitation (Lzike, xix. 42). And St. Paul says: 5V enim

cognovissent, nunqnam Dominiun glories crucifixissent If they had

known it, they would never have crucified the Lord of glory (i Cor. ii.

8). Hence also: Desolatione desolata est omnis terra, qnia nulliis est

qui recogitet corde With desolation is all the land made desolate: be

cause there is none that considered! in the heart (Jer. xii. n).3 "

Refloruit caro mea." These words, applied to Jesus Christ, ad

mirably foretell his resurrection.


PSALM III., WHICH is PSALM XXVIII. OF THE PSALTER.

The prophet here invites the people to come to adore God in his

Temple.1 Under this figure the Gentiles are invited to receive the

Gospel, which had to be preached in the midst of persecutions, here

represented by the winds, the tempests, and the thunders, which are

mentioned in this psalm.

1. AFFERTE Domino filii

Dei : afferte Domino filios

arietum :

2. Afferte Domino gloriamet honorem, afferte Dominogloriam nomini ejus : adorateDominum in atrio sancto ejus.

3. Vox Domini super aquas,Deus majestatis intonuit: Do-minus super aquas multas.

4. Vox Domini in virtute :

vox Domini in magnificentia.

5. Vox Domini confringentiscedros: et confringet Dominuscedros Libani :

6. Et comminuet eas tam-

quam vitulum Libani : et di-

lectus quemadmodum nlius

unicornium.

7. Vox Domini intercidentis

flammam ignis : vox Dominiconcutientisdesertum : etcom-movebit Dominus desertumCades.

8. Vox Domini prseparantiscervos, et revelabit condensa :

et in templo ejusomnesdicentgloriam.

1. BRING to the Lord, O yechildren of God : bring to theLord the offspring of rams.

2. Bring to the Lord gloryand honor, bring to the Lord

glory to his name: adore yethe Lord in his holy court.

3. The voice of the Lord is

upon the waters; the God of

majesty hath thundered, theLord upon many waters.

4. The voice of the Lord is

in power ; the voice of the Lordin magnificence.

5. The voice of the Lordbreaketh the cedars : yea, theLord shall break the cedars of

Libanus :

6. And shall reduce them to

pieces, as a calf of Libanus, andas the beloved son of unicorns.

7. The voice of the Lord di-

videth the flame of fire : thevoice of the Lord shaketh thedesert : and the Lord shall

shake the desert of Cades.8. The voice of the Lord pre-

pareth the stags: and he will

discover the thick woods : andin his temple all shall speakhis glory.

1 Title of the psalm: Psalmus David, in consummations l^abernaculi.

St. Jerome thence infers that David composed this psalm when he

caused the Ark of the Covenant to be placed in the tabernacle erected

on Mount Sion (2 Kings, vi. 17). This tabernacle being a figure of

the Church, the prophet raises his thoughts from the figure to the

reality, and announces the preaching of the Gospel by the Voice of

the Lord, which nothing can resist.

Psalm III. XXVIII. of Psalter. 89

9. Dominus diluvium inha- 9. The Lord maketh the flood

bitarefacit: et sedebit Domi- to dwell: and the Lord shall

nus rex in seternum. sit king forever.

10. Dominus virtutem po- 10. The Lord will give

pulo suo dabit : Dominus be- strength to his people: the

nedicet populo suo in pace. Lord will bless his people with

peace.

i." Filios arietum" Young rams, to offer them to him in

sacrifice.

3. The Lord makes his voice heard upon the waters during

the storms; in the noise that is then produced by the abund

ance of the waters, mingled with peals of thunder, he makes

the voice of his majesty heard.

4. "In virtute" According to the Hebrew: In potentia In

power. The Lord makes his voice known in his power and in

his grandeur; for when he wills he makes the earth and the sea

tremble.

5." Cedros Libani" That is to say: The loftiest and

strongest trees, which it destroys by the violence of the tem

pests.

6. "Comminuet" According to the Hebrew : Saltarefactet

He shall make them leap as a calf that goes bounding over the

mountain of Libanon. "

Dilectus." The unicorn, when little,

is admired for its beauty.

7."

Intercidentisflammam" St. Jerome s translation is: Di-

videns flammas ; that is to say, the thunder darts a number of

lightning flashes one after the other. " Desertum Cades" Avast desert of Arabia.

8."

PrcEparantis cervos." This means, according to some in

terpreters, that the thunder so terrifies the deer that partu

rition is hastened. These authors rest on the Hebrew text,

which is thus translated : Vox Domini parere faciens cervas

The voice of the Lord makes hinds bring forth. But I prefer

the interpretation of Mattei, who says that the voice of the.

Lord, or the thunder, so frightens the deer as to drive them

from their thickets; and he observes that the Vulgate does not

use the word Cervas, but Cervos." Et revelabit condensa ; et in

templo ejus omnes dicent gloriam" That is to say, the Lord lays

open to daylight the thick forests by shivering and uprootingthe trees with his thunderbolts; after which all men will go to


render homage to the glory or to the power of the Most Highin his Temple.

9. God makes the deluge of waters that inundate the earth

to dwell, to abide, or last; and he himself, as Lord and eternal

King seated upon the clouds, disposes everything for his glory.

10. The Lord will give to his people the virtue of trusting in

his protection ;

1 and then blessing them he will fill them with

peace.

PSALM IV., WHICH is PSALM XXIX. OF THE PSALTER.

Thanksgiving addressed by David to God for having delivered him

from a dangerous illness. 2 This psalm is very suitable to every Chris

tian who, having been assailed by his passions, is in danger of falling

into temptations.

i. EXALTABO te Domine i. I WILL extol thee, O Lord

quoniam suscepisti me: nee for thou hast upheld me : anddelectasti inimicos meos super hast not made my enemies to

me. rejoice over me.

1 " Virtutem"

By this word some understand the force of resisting

enemies and of conquering them. Such is the conclusion of this

poetical picture, in which the psalmist shows us in a few strokes the

marvellous effects of the voice of God, which calls down the tempestand the thunder upon the elements of the physical world water, air,

fire, and earth, and then upon the plants, animals, and men, to

induce the latter to recognize the Providence of God, and to render

him the homage that is due to him. In a figurative sense, as we maysee in detail in Bellarmine, this Voice of God represents the preach

ing of the Gospel. We add that the Voice of the Lord (verses 3 and

8) prefigure in a perfect manner the seven gifts of the Holy Ghost,

who descended upon the Apostles with a great noise under the forms

of tongues of fire, as is so well expressed by these words of verse 7:

Vox Dotnini intercidentis Jlanunam ignis.2 So it is understood by several interpreters, such as Father De Car-

rieres. But the psalm bears the title: Psalmus cantici, in dedicatione

domus David A psalm of a canticle at the dedication of David s house.

This means, according to others, that David composed this psalm for

the ceremony of his entrance into the palace that he had built for him

self at Jerusalem (2 Kings, v. n). As to the words Sanaste me (v. 2),

they understand them of the deliverance from mental sufferings with

which the psalmist had been afflicted in the midst of the mortal dangersthat he had encountered. One may see in this psalm a picture of the

Psalm IV. XXIX. of Psalter.

2. Domine Deus meus cla-

mavi ad te, et sanasti me.

3. Domine eduxisti ab in

ferno animam meam : salvasti

me a descendentibus in la-

cum.4. Psallite Domino sancti

ejus: et confitemini memoriaesanctitatis ejus.

5. Quoniam ira in indigna-tione ejus: et vita in voluntate

ejus.6. Ad vesperum demorabitur

fletus : et ad matutinum lae-

titia.

7. Ego autem dixi in abun-dantia mea : Non movebor in

aeternum.8. Domine in voluntate tua,

praestitisti decori meo virtu-

tem.

9. Avertisti faciem tuam a

me, et factus sum conturba-

tus.

10. Ad te Domine clamabo :

et ad Deum meum depreca-bor.

11. Quae utilitas in sanguinemeo, dum descendo in corrup-tionem ?

12. Numquid confitebitur ti-

bi pulvis, aut annuntiabit veri-

tatem tuam ?

13. Audivit Dominus, et

misertus est mei : Dominus fac

tus est adjutor meus.

14. Convertisti planctum meum in gaudium mihi: consci-

disti saccum meum, et circum-dedisti me laetitia:

1 5. Ut cantet tibi gloria mea,et non compungar: DomineDeus meus in aeternum confi-

tebor tibi.

2. O Lord my God, I havecried to thee, and thou hast

healed me.

3. Thou, O Lord, hast

brought forth my soul fromhell : thou hast saved me fromthem that go down into the pit.

4. Sing to the Lord, O youhis saints: and give praise to

the memory of his holiness.

5. For wrath is in his indignation ;

and life in \usgoodwill.

6. In the evening weepingshall have place, and in the

morning gladness:7. And in my abundance I

said : I shall never be moved.

8. O Lord, in thy favor, thou

gavest strength to my beauty.

9. Thou turnedst away thyface from me, and I becametroubled.

10. To thee, O Lord, will I

cry : and I will make supplication to my God.

11. What profit is there in

my blood, whilst I go down to

corruption ?

12. Shall dust confess to

thee, or declare thy truth ?

13. The Lord hath heard,

and hath had mercy on me :

The Lord became my helper.

14. Thou hast turned for memy mourning into joy: thouhast cut my sackcloth, and hast

compassed me with gladness.1 5. To the end that my glory

may sing to thee; and I maynot regret : O Lord my God, I

will give praise to thee forever.

vicissitudes of human life, over which God ever watches as a father and

as a judge. In a higher sense, it is applicable to our Saviour in his res,

urrection; hence it forms part of the Office of Holy Saturday.


i. I will praise Thee by giving thanks, because Thou hasttaken me under Thy protection, and hast not allowed my enemies to sing victories over me.

3. "Eduxtsti ab inferno animam meam." Thou hast broughtme back from the tomb. 1

4." Sanctz

ejus" You who are his faithful servants. "Me

morial sanctitatisejus" That is to say : For his holy memory

that he has of you, to do you good.5. The wrath of God, or chastisement, comes from the indig

nation that he conceives against the sinner on account of hissin

,on the other hand, life or salvation comes from the will

of God, who in his goodness desires to save man.6.

"

Demoraditur" Pagnini translates: Pernoctabit. Hencethe sense is : Though the Lord cause us to pass the night in

sadness, in the morning he will give us joy.2

7. Finding myself in an abundance of consolations, I said : I

shall never be deprived of my happiness.& Thou hast wished to give to my glory and to my happiness

strength ; that is, solidity.10. Nevertheless, O Lord! I will never cease to cry to Thee,

who art my God, and to pray to Thee to help me. 3

11. What fruit couldst thou draw from my blood; that is to

say, as St. Augustine explains this verse by applying it to JesusChrist, from the shedding of my blood, or from my death?But, literally, it is better understood of David himself, whofears that he will not be able after death to do the good that hecan do in life, as he explains in the following verse.

12. Will, then, dust, or my body reduced to dust after death,be yet able to praise Thee, and to publish the faithfulness of

Thy promises?

14."

Saccum" Garment of mourning and humiliation.

1 This verse may signify: Thou hast preserved me from death, or, ina spiritual sense, from sin. When applied to Jesus Christ it well describes his resurrection, his soul coming forth from Limbo and his bodyfrom the tomb.

*By the night we may understand the present life; by the morning,

the entrance into a blessed eternity.3 In this passage, according to Bellarmine and Bossuet, the future is

used instead of the past; for the psalmist relates what he then said, andthis agrees better with verse 13.

Psalm V.XXX. of Psalter. 93

15." Non compungar" Let not my sadness hinder me any

longer from praising Thee. According to the Hebrew: Nontaceat. That is to say : Let not my glory cease to praise Thee.

"In ceternum confitebor tibi." I will never cease to celebrate

Thy glories, and I will ever thank Thee for Thy benefits.

PSALM V., WHICH is PSALM XXX. OF THE PSALTER.

Forced by his son Absalom to leave Jerusalem, David asks help of

God. This psalm is perfectly suited to a Christian who sees himsel

assailed by temptations, and who, animated by confidence, asks Godfor aid and protection.

1 It must be remarked that our Lord JesusChrist makes to himself the application of the sixth verse of this

psalm: a proof that the persecution of David prefigures that which

our Redeemer had to endure at the hands of the Jews.

1. IN te Domine speravi,non confundar in seternum :

in justitia tua libera me.

2. Inclinaad meauremtuam,accelera ut eruas me.

3. Esto mihi in Deum pro-tectorem : et in domum refugii,ut salvum me facias.

4. Quoniam fortitude mea,et refugium meum es tu : et

propter nomen tuum deducesme, et enutries me.

5. Educes me de laqueo hoc,

quern absconderunt mihi : quo-niam tu es protector meus.

6. In manus tuas commendospiritum meum : redemisti meDomine Deus veritatis.

7. Odisti observantes vani-

tates, supervacue.8. Ego autem in Domino

speravi : exultabo, et laetaborin misericordia tua.

9. Quoniam respexisti humi-litatem meam, salvasti de ne-cessitatibus animam meam.

jo. Nee conclusisti me in

1. IN thee, O Lord, have I

hoped, let me never be confounded : deliver me in thyjustice.

2. Bow down thy ear to me :

make haste to deliver me.

3. Be thou unto me a God,a protector: and a house of

refuge, to save me.

4. For thou art my strengthand my refuge : and for thyname s sake thou wilt lead me,and nourish me.

5. Thou wilt bring me out of

this snare, which they have hidfor me : for thou art my protector.

6. Into thy hands I commendmy spirit : thou hast redeemedme O Lord the God of truth.

7. Thou hast hated them that

regard vanities, to no purpose.8. But I have hoped in the

Lord : I will be glad and rejoicein thy mercy.

9. For thou hast regardedmy humility, thou hast saved

my soul out of distresses.

10. And thou hast not shut

1 The subject is the same as that of Psalm bpc,


manibus inimici : statuisti in

loco spatioso pedes meos.

11. Miserere mei Dominequoniam tribulor: conturbatusest in ira oculus meus, animamea, et venter meus:

12. Quoniam defecit in do-lore vita mea: et anni mei in

gemitibus.13. Infirmata est in pauper-

tate virtus mea: et ossa meaconturbata sunt.

14. Super omnes inimicosmeos factus sum opprobriumet vicinis meis valde: et timornotis meis.

15. Qui videbant me, foras

fugerunt a me : oblivioni datus

sum, tamquam mortuus a corde.

16. Factus sum tamquam vas

perditum : quoniam audivi vi-

turjerationem multorum com-moVantium in circuitu :

17. In eo dum convenirentsimul adversum me, accipereanimam meam consiliati sunt.

1 8. Ego autem in te speraviDomine: dixi: Deus meus es

tu : in manibus tuis sortes

mese.

19. Eripe me de manu ini-

micorum meorum, et a perse-

quentibus me.20. Illustra faciem tuam

super servum tuum, salvum mefac in misericordia tua: Domine non confundar, quoniaminvocavi te.

21. Erubescant impii, et de-ducantur in infernum : mutafiant labia dolosa.

22. Quae loquuntur adversus

justum iniquitatem, in super-bia, et in abusione.

23. Quam magna multitude

me up in the hands of the

enemy : thou hast set my feet

in a spacious place.11. Have mercy on me, O

Lord, for I am afflicted : myeye is troubled with wrath, mysoul, and my belly :

12. For my life is wastedwith grief: and my years in

sighs.

13. My strength is weakenedthrough poverty: and mybones are disturbed.

14. lam become a reproachamong all my enemies, and

very much to my neighbors:and a fear to my acquaintance.

15. They that saw me, without fled from me: I am for

gotten as one dead from theheart.

1 6. I am become as a vessel

that is destroyed : for I haveheard the blame of many thatdwell round about:

17. While they assembled

together against me, they consulted to take away my life.

18. But I have put my trust

in thee, O Lord : I said : Thouart my God : my lots are in thyhands.

19. Deliver me out of thehands of my enemies, and fromthem that persecute me.

20. Make thy face to shine

upon thy servant, save me in

thy mercy : let me not be confounded, O Lord, for I havecalled upon thee.

21. Let the wicked be ashamed, and be brought down to

hell : let deceitful lips be madedumb.

22. Which speak iniquity

against the just, with pride andabuse.

23. O how great is the mul-

Psalm V.XXX. of Psalter. 95

dulcedinis tuae Domine, quamabscondisti timentibus te!

24. Perfecisti eis, qui sperantin te, in conspectu filiorum

hominum.25. Abscondes eos in abscon-

d:

:o faciei tuae a conturbationehominum.

26. Proteges eos in taberna-culo tuo a contradictione lin-

guarum.27. Benedictus Dominus:

quoniam mirificavit misericor-diam suam mihi in civitate

munita.28. Ego autem dixi in excessu

mentis meae : Projectus sum afacie oculorum tuorum.

29. Ideo exaudisti vocemorationis meae, dum clamaremad te.

30. Diligite Dominum omnessancti ejus : quoniam veritatem

requiret Dominus, et retribuet

abundanter facientibus super-biam.

31. Viriliter agite, et confor-tetur cor vestrum, omnes quisperatis in Domino.

titude of thy sweetness, OLord, which thou hast hiddenfor them that fear thee !

24. Which thou hast wroughtfor them that hope in thee, in

the sight of the sons of men.25. Thou shalt hide them in

the secret of thy face, from thedisturbance of men.

26. Thou shalt protect themin thy tabernacle, from thecontradiction of tongues.

27. Blessed be the Lord, for

he hath showed his wonderful

mercy to me in a fortified city.

28. But I said in the excessof my mind : I am cast awayfrom before thy eyes.

29. Therefore thou hastheard the voice of my prayer,when I cried to thee.

30. O love the Lord, all yehis saints: for the Lord will

require truth, and will repaythem abundantly that act

proudly.31. Do ye manfully, and let

your heart be strengthened, all

ye that hope in the Lord.

1." In justttta tua libera me" Deliver me from confusion

by Thy justice, according to which Thou punishest the guilty

and protectest the innocent.

2. Incline Thy ear to my prayers, and hasten to deliver mefrom the peril in which I find myself.

4. Thou art my strength in temptations, and my refuge in

persecutions ;I hope that for the glory of Thy name Thou wilt

lead me safe through all dangers, and provide for me in all mywants.

6. Into Thy hands I commit my life, because many other

times Thou hast delivered me from death, Thou who art myLord and my God, ever faithful in Thy promises. Some think

that these words, and indeed the whole psalm, are to be under

stood of Jesus Christ, because before expiring he said on the

cross : Pater, in manus tuas commendo spiritum meum. Bellar-


mine, however, justly observes that our Lord, in dying, might

well use these words, but not the following : Redemisti me, Do

mine, Deus veritatis1\&\\ hast redeemed me, O Lord God of

truth ;for Jesus Christ was himself the Redeemer, and not the

redeemed.

7." Observances vanitates, supervacue" St. Jerome translates

the passage thus: Custodientes vanitates frustra Thou dost

hate those who keep, that is, who love the vanities, or the false

goods of this world ;which they do uselessly, supervacue, for

they will never find the peace for which they hope.

9. Thou hast looked upon my weakness, and Thou hast saved

my life from many dangers.

10. Thou hast given me a large field, to deliver myself -from

the enemies that would close the way against me.

11. Have pity on me, O Lord! for I see myself troubled bythe remembrance of my sins

; my eyes, my soul, and my bowels,

that is to say, all my powers, exterior and interior, are^troubled

at the sight of Thy anger, provoked by my infidelity. Such is

the explanation given by Bellarmine, who follows St. Augustine.

14." Timor notis meis." My friends are afraid of being known

to be my friends.

20." Illustra faciem tuam super servum tmim." Turn Thy

gracious eyes upon me. " Non confundar" I hope that I shall

not be abandoned by Thee.

21." Erubescant impii, et deducantur in infernum" May con

fusion fall rather upon the wicked, and may they be buried in

eternal oblivion.

22. "In abusione." According to the Hebrew and Greek: In

contemptu with contempt.

23."

Quam abscondisti." An expression that shows that this

treasure is hidden from the wicked, who do not fear God.

25. Thou wilt make them enjoy in secret Thy sensible pres

ence, as happens to certain privileged souls. In this secret

place they are sure not to be troubled by men of the world, or

by human passions.

28. "In excessu mentis meat" According to the Hebrew: In

stupore meo In the excess of my tribulation, which held me

stupefied.

30. "Veritatemrequiret" According to the Hebrew : Sinceros

itueturn He protects the sincere. The sense of the verse is :

Psalm VI. XXXI. of Psalter. 97

All you that serve the Lord, love him; for he will test your in

nocence, and he will know well how to defend those that love

him, as he knows how to punish the proud with terrible tor

ments.

PSALM VI., WHICH is PSALM XXXI. OF THE PSALTER.

This psalm teaches us what a happy life one leads when, having

returned from wicked ways, one does penance; and, on the other hand,

what an unhappy life one leads when one persists in remaining in sin.

1. BEATI, quorum remissae

sunt iniquitates: et quorumtecta sunt peccata.

2. Beatus vir, cui non impu-tavit Dominus peccatum neeest in spiritu ejus dolus.

3. Quoniam tacui, invetera-

verunt ossa mea, dum clama-rem tota die.

4. Quoniam die ac nocte

gravata est super me manustua: conversus sum in serumnamea, dum configitur spina.

5. Delictum meum cognitumtibi feci, et injustitiam meamnon abscondi.

6. Dixi : Confitebor adver-sum me injustitiam meam Domino: et tu remisisti impieta-tem peccati mei.

7. Pro hac orabit ad te omnissanctus, in tempc-re opportune. ,,

8. Verumtamen in diluvio

aquarum multarum, ad eumnon approximabunt.

9. Tu es refugium meum a

tribulatione, quae circumdeditme: exultatio mea erue me acircumdantibus me.

10. Intellectum tibi dabo, et

instruam te in via hac, quagradieris: firmabo super te

oculos meos.

11. Nolite fieri sicut equus7

1. BLESSED are they whose

iniquities are forgiven: andwhose sins are covered.

2. Blessed is the man to

whom the Lord hath not im

puted sin, and in whose spiritthere is no guile.

3. Because I was silent, mybones grew old, whilst I cried

out all the day long.4. For day and night thy

hand was heavy upon me: I

am turned in my anguish,whilst the thorn is fastened.

5. I have acknowledged mysin to thee : and my injustice I

have not concealed.6. I said: I will confess

against myself my injustice to

the Lord : and thou hast for

given the wickedness of my sin.

7. For this shall every onethat is holy pray to thee, in aseasonable time.

8. And yet in a flood of manywaters, they shall not comenigh unto him.

9. Thou art my refuge fromthe trouble which hath encompassed me : my joy, deliver mefrom them that surround me.

10. I will give thee under

standing, and I will instruct

thee in this way, in which thoushalt go: I will fix my eyesupon thee.

11. Do not become like the


et mulus, quibus non est intel- horse and the mule, who havelectus. no understanding.

12. In camo et fraeno maxil- 12. With bit and bridle bindlas eorum constringe, qui non fast their jaws, who come not

approximant ad te. near unto thee.

13. Multaflagella peccatoris, 13. Many are the scourges of

sperantem autem in Domino the sinner, but mercy shall en-misericordia circumdabit. compass him that hopeth in

the Lord.

14. Lsetamini in Domino et 14. Be glad in the Lord, andexultate justi, et gloriamini rejoice, ye just, and glory all

omnes recti corde. ye right of heart.

1. "Quorum tecta sunt peccata" Whose sins have been cov

ered, that is to say, blotted out. Protestants use these words,

to prove, as they say, that sins, though forgiven by the mercyof God, are not removed from the soul, but are only covered, so

that the stain of guilt remains in the soul, and that God alwayssees this stain ;

but he remits the penalty due, as if he did not

see it. They add that God remits the sin only so far as he does

not impute it to the sinner, according to what is said in the fol

lowing verse : Beatus vir citi non imputavit Dominus peccatumBlessed is the man to whom the Lord hath not imputed sin.

But all this is false; for God, in forgiving sins, does not cover

them, but for the merits of Jesus Christ he takes them awayfrom the penitent soul, as holy Scripture says : Dominus quoquetranstulit peccatum tuum The Lord also hath taken away thysins (2 Kings, xii. 13). Ecce Agnus Dei, ecce qui tollil peccatummundi Behold the Lamb of God, behold him who taketh awaythe sins of the world. Moreover, as the Council of Trent has

declared, man is justified not only by the remission of sin, but

by grace and inherent justice. And if it is said that God does

not impute sin, this is, so far as he remits and blots it out, as

the same Council also teaches (Sess. 6, de Justif. cap. 7, can. 1 1).

2. "Non imputavit peccatum Has not imputed his sin,

because he has forgiven it him. "Nee est in spirittt ejus dolus."

He has sincerely repented of his fault.1

1 Thus most of the interpreters understand this verse as if it were

substantially a repetition of the first ; but others, with Bellarmine, who

gives a detailed explanation of it, prefer the following meaning: Blessed

is the man to whom the Lord hath not imputed sin, etc. ; that is,

Blessed is he who preserved his innocence. St. Paul (Rom. iv. 7) cites

these two verses,

Psalm VL XXXI. of Psalter. 99

3. I did not confess my sin, and this silence made me lamentthe whole day long, so that my bones have grown old

; that is

to say, my continual tears have weakened me, as if my bones

had become old, or had lost their strength and were broken.

St. Jerome s translation is : Attrita sunt ossa mea, in rugitu meotota die My bones are bruised so that the whole day I cried

out through pain.

4. Thou hast afflicted me with justice; and hence whentribulation was piercing me like a sharp thorn, the only course

I took was to return to Thee, my God, beseeching Thy mercy.

"Configitur." According to the Hebrew: Configitur mihi.6. When I had resolved to confess my injustice, Thou didst

at once pardon me my enormous fault.

7." Pro had That is to say, according to Bellarmine and

Mattei : For this reason. " Omnis sanctus." According to the

Chaldee : Omnis pins. That is to say: Every sinner truly penitent, who is holy and pious, because in stripping himself of his

impiety he clothes himself with holiness by means of grace."/ tempore opportune" In this life, when we can obtain for

giveness of our sins before death.

8. In the flood of many waters, that is to say, at death and at

judgment, when scourges shall fall as a torrent upon the wicked,

they shall then no more approach God, because there will thenbe no longer any pardon for them. 1

10. Here David makes the Lord speak to the penitent sinner." Firmabo super te oculos meos" I will continue to look uponthee with a favorable eye, and to protect thee.

ir. The Lord addresses these words to those that are hard

ened sinners.

12. Restrain, O Lord! those that keep far from Thee, andforce them to obey Thee. 2

1 This verse, which is very obscure, leaves room for various interpretations. Bellarmine finds the following more conformable to the letter

of the Vulgate and to the Hebrew text: Certainly, when the mightywaters come, that is to say, sufferings of all kinds, which at the last daymust fall as a deluge on the wicked, they shall not approach him, that

is, the man who was converted in time.* It is the prophet who asks for the suppression of the wicked. In

camo et freno" By the evils and afflictions that withdraw or removethe soul from sin.


13. Many are the chastisements reserved for sinners; but he

that hopes in God shall be surrounded by his mercy so that he

will not be able to go beyond its reach and be lost.

14."

Gloriamint" Let your glory be to serve and to love the

Lord.

PSALM VII., WHICH is PSALM XXXII. OF THE PSALTER.

The psalmist exhorts the just to praise the Lord, to fear his judg

ments, and to confide in his mercy.

1. EXULTATE justi in Domino: rectos decet collau-

datio.

2. Confitemini Domino in

cithara: in psalterio decemchordarum psallite illi.

3. Cantate ei canticum no-vum : bene psallite ei in voci-

feratione.

4. Quia rectum est verbumDomini, et omnia opera ejusin fide.

5. Diligit misericordiam et

judicium : misericordia Domini plena est terra.

6. Verbo Domini coeli fir-

mati sunt : et spiritu oris ejusomnis virtus eorum.

7. Congregans sicut in utre

aquas maris : ponens in the-

sauris abysses.

8. Timeat Dominum omnisterra: ab eo autem commove-antur omnes inhabitantes or-

bem.

9. Quoniam ipse dixit, et

facta sunt: ipse mandavit et

creata sunt.

10. Dominusdissipat consilia

Gentium : reprobat autem co-

gitationes populorum, et reprobat consilia principum.

11. Consilium autem Domini

1. REJOICE in the Lord, Oye just : praise becometh the

upright.2. Give praise to the Lord

on the harp : sing to him withthe psaltery, the instrument of

ten strings,

3. Sing to him a new canticle:

sing well unto him with a loudnoise.

4. For the word of the Lordis right, and all his works aredone with faithfulness.

5. He loveth mercy and judgment: the earth is full of the

mercy of the Lord.6. By the word of the Lord

the heavens were established :

and all the power of them bythe spirit of his mouth.

7. Gathering together thewaters of the sea, as in a vessel :

and layeth up the depth in

storehouses.8. Let all the earth fear the

Lord : and let all the inhabitants of the world be in awe of

him.

9. For he spoke and theywere made : he commandedand they were created.

10. The Lord bringeth to

naught the counsels of nations :

and he rejecteth the devicesof people, and casteth away thecounsels of princes.

11. But the counsel of the

Psalm VII. XXXII. of Psalter. lot

in aeternum manet: cogita-tiones cordis ejus in genera-tione et generationem.

12. Beata gens, cujus est

Dominus, Deus ejus: populus,quern elegit in haereditatemsibi.

13. De coelo respexit Dominus : vidit omnes filios homi-num.

14. De praeparato habita-culo suo : respexit super omnes, qui habitant terram.

15. Qui finxit singillatimcorda eorum : qui intelligitomnia opera eorum.

1 6. Non salvatur rex permultam virtutem : et gigasnon salvabitur in multitudinevirtutis suse.

17. Fallax equusad salutem:in abundantia autem virtutis

suae non salvabitur.

18. Ecce oculi Domini supermetuentes eum : et in eis,

qui sperant super misericordia

ejus.

19. Ut eruat a morte animaseorum : et alat eos in fame.

20. Anima nostra sustinet

Dominum : quoniam adjutoret protector noster est.

21. Quia in eo laetabitur cornostrum : et in nomine sancto

ejus speravimus.22. Fiat misericordia tua Do-

mine super nos : quemadmo-dum speravimus in te.

3." Bene psallite et in voctferatione" Bossuet understands

the word Psallite in the sense of playing an instrument, and not

in that of singing. Hence the phrase signifies : Let your voices

be in accord with the sound of instruments.

5. He loves mercy and justice ; but the earth is filled with

mercy rather than justice.

Lord standeth forever: the

thoughts of his heart to all

generations.12. Blessed is the nation,

whose God is the Lord : the

people whom he hath chosenfor his inheritance.

13. The Lord hath lookedfrom heaven : he hath beheldall the sons of men.

14. From his habitationwhich he hath prepared, hehath looked upon all that dwellon the earth.

15. He who hath made thehearts of every one of them :

who understandeth all their

works.1 6. The king is not saved by

a great army : nor shall the

giant be saved by his owngreat strength.

17. Vain is the horse for

safety : neither shall he besaved by the abundance of his

strength.1 8. Behold the eyes of the

Lord are on them that fear

him : and on them that hopein his mercy.

19. To deliver their souls

from death : and feed them in

famine.20. Our soul waiteth for the

Lord : for he is our helper and

protector.21. For in him our heart shall

rejoice : and in his holy namewe have trusted.

22. Let thy mercy, O Lord,be upon us : as we have hopedin thee.

IO2 Monday at Matins.

6."

Spiritu oris ejus omnis virtus eorum" For "

Virtus" St.

Jerome translates Ornattis adornment, by which is meant the

stars. The sense, then, is, that God by a breath of his mouth,

or by another word, adorned the heavens with stars.

7." Ponens in thesauris abyssos." The Lord holds the abysses,

or the waters of the sea, in his treasures ;that is to say, in re

serve, to dispose of them according to his good pleasure, either

for doing good to men or for punishing them.

8. "Ab eo autem commoveantur" St. Jerome translates : Ip-

sumformident Let them fear him.

9. Whatever God said, or wished, was done.

n. All the thoughts of his mind, which are hidden to us,

shall always have their fulfilment.

12. Blessed is the nation that makes God, and not his crea

tures, its last end.

15. It is he that created their hearts, or their souls."

Singil-

latim" One by one, as Bellarmine, Menochius, and Tirinus

explain it."

Intelligit omnia opera eorum" He well under

stands and penetrates all the motives of their actions.

PSALM VIII., WHICH is PSALM XXXIII. OF THE PSALTER.

In this psalm the prophet exhorts us constantly to praise the Lord for

his tender and continual care of his servants, and for the assistance that

he deigns to grant us in all our tribulations.

1. BENEDICAM Dominum in i. I WILL bless the Lord at

omni tempore : semper laus all times : his praise shall be 2\-

ejus in ore meo. ways in my mouth.2. In Domino laudabitur 2. In the Lord shall my soul

animamea: audiant mansueti, be praised: let the meek hear

et Isetentur. and rejoice.

3. Magnificate Dominum 3. O magnify the Lord with

mecum : et exaltemus nomen me: and let us extol his name

ejus in idipsum. together.4. Exquisivi Dominum, et 4. I sought the Lord and he

exaudivit me: et ex omnibus heard me : and he delivered metribulationibusmeiseripuit me. from all my troubles.

5. Accedite ad eum, et illu- 5. Come ye to him and beminamini : et fades vestrae non enlightened: and your faces

confundentur. shall not be confounded.6. Iste pauper clamavit, et 6. This poor man cried, and

Dominus exaudivit eum : et de the Lord heard him : and savedomnibus tribulationibus ejus him out of all his troubles,

salvabit eum.

Psalm VIIL XXXIII. of Psalter. 103

7. Immittet Angelus Dominiin circuitu timentium eum: et

eripiet eos.

8. Gustate, et videte quo-niam suavis est Dominus : bea-tus vir, qui sperat in eo.

9. Timete Dominum omnessancti ejus: quoniam non est

inopia timentibus eum.10. Divites eguerunt et esu-

rierunt: inquirentes autemDominum non minuentur om-ni bono.

11. Venite filii, audite me:timorem Domini docebo vos.

12. Quis est homo qui vultvitam : diligit dies videre bo-nos?

13. Prohibe linguam tuam amalo : et labia tua ne loquan-tur dolum.

14. Diverte a malo, et fac

bonum : inquire pacem, et per-sequere earn.

15. Oculi Domini super jus-tos: et aures ejus in preceseorum.

1 6. Vultus autem Dominisuper facientes mala: ut per-dat de terra memoriam eorum.

17. Clamaverunt justi, et Do-minus exaudivit eos: et exomnibus tribulationibus eorumliberavit eos.

18. Juxta est Dominus iis

qui tribulato sunt corde : et

humiles spiritu salvabit.

19. Multae tribulationes jus-torum : et de omnibus his libe-

rabit eos Dominus.20. Custodit Dominus omnia

ossa eorum : unum ex his nonconteretur.

21. Mors peccatorum pessi-

7. The angel of the Lord shall

encamp round about them thatfear him : and shall deliverthem.

8. O taste, and see that theLord is sweet: blessed is theman that hopeth in him.

9. Fear the Lord, all ye his

saints : for there is no want tothem that fear him.

10. The rich have wanted,and have suffered hunger : but

they that seek the Lord shall

not be deprived of any good.11. Come, children, hearken

to me : I will teach you the fearof the Lord.

12. Who is the man that de-sireth life : who loveth to see

good days ?

13. Keep thy tongue fromevil : and thy lips from speaking guile.

14. Turn away from evil, anddo good : seek after peace andpursue it.

15. The eyes of the Lord are

upon the just: and his earsunto their prayers.

16. But the countenance ofthe Lord is against them thatdo evil things: to cut off theremembrance of them from theearth.

17. The just cried, and theLord heard them: and deliveredthem out of all their troubles.

1 8. The Lord is nigh untothem that are of a contriteheart : and he will save thehumble of spirit.

19. Many are the afflictions

of the just: but out of them all

will the Lord deliver them.20. The Lord keepeth all

their bones : not one of themshall be broken.

21. The death of the wicked

IO4 Monday at Matins.

ma : et qui oderunt justum de- is very evil : and they that hate

linquent. the just shall be guilty.22. Redimet Dominus ani- 22. The Lord will redeem the

mas servorum suorum : et non souls of his servants : and none

delinquent omnes qui sperant of them that trust in him shall

in eo. offend.

2."

Laudabttur" According to the Hebrew: Gloriabitur.

"Audtant mansueti, et Icetentur" Let the meek or the devout

listen to the account of the benefits which I have received from

the Lord, and let them rejoice with me thereat.

4." Exaudivit me." He heard me, by giving me grace to

find him.

5. "Fades vestrce non confundentur" You shall not be cov

ered with confusion by the refusal of what you ask and hopefor.

6." Iste pauper" In proof of which, this man, poor in merit.

1

7."

Immittet" Se is understood.

8."

Gustate." Taste the Lord by applying yourselves to con

template his goodness." Videte quoniam suavis est." You will

see by experience how sweet he is to him who seeks and tastes

him.

9." Ttmete Dominum, omnes sanctt

ejus."All ye servants of

the Lord, fear him. There is question here of a filial, not of a

servile fear.

10. The rich ones of this world, though possessing in abun

dance the good of this earth, suffer hunger and thirst, because

they find no peace in them ;but those that seek the Lord, even

in poverty, are filled with every good.12. That is to say: What is the way to enjoy the true life,

true happiness?

14."

Inquirepacem, et persequere earn" Seek true peace, and

never leave off seeking it.

20. The Lord keepeth all the bones of his servants, and not

one of them shall be broken ; so that at the general resurrection

they will all be found whole and sound.

21. "Delinquent" According to the Hebrew : Devastabuntnr

Shall be laid desolate.

1 The prophet speaks thus of himself, and repeats what he said in

verse 4. See also verse 17. "Non . . . omni bono" Hebraism for

Nullo bono.

Psalm IX. XXXIV. of Psalter. \ 05

22. The Lord shall rescue from every danger the souls of his

servants, and he will not permit any of them that trust in him

to fail in their duties.

PSALM IX., WHICH is PSALM XXXIV. OF THE PSALTER.

This psalm is suitable to the just man who, seeing himself exposedh^re below to the temptations of the devil and to bad treatment on the

part of impious men, seeks help from God. 1

1. JUDICA Domine nocentes

me, expugna impugnantes me.

2. Apprehende arma et scutum : et exurge in adjutoriummihi.

3. Effunde frameam, et conclude adversus eos, qui perse-quuntur me : die animse meae :

Salus tua ego sum.

4. Confundantur et revere-

antur, quaerentes animam me-am.

5. Avertantur retrorsum, et

confundantur cogitantes mihimala.

6. Fiant tamquam pul vis antefaciem venti : et Angelus Domini coarctans eos.

7. Fiat via illorum tenebrseet lubricum: et Angelus Domini persequens eos.

8. Quoniam gratis abscon-derunt mihi interitum laqueisri : supervacue exprobrave-runt animam meam.

9. Veniat illi laqueus, quernignorat: et captio, quam ab-scondit, apprehendat eum : etin laqueum cadat in ipsum.

10. Anima autem mea exul-tabit in Domino : et delecta-bitur super salutari suo.

1. JUDGE thouO Lord them,that wrong me, overthrowthem that fight against me :

2. Take hold of arms andshield : and rise up to helpme.

3. Bring out the sword, andshut up the way against themthat persecute me : say to mysoul : I am thy salvation.

4. Let them be confoundedand ashamed that seek after

my soul.

5. Let them be turned backand be confounded that deviseevil against me.

6. Let them become as dustbefore the wind : and let the

angel of the Lord straiten

them.

7. Let their way become darkand slippery: and let the angelof the Lord pursue them.

8. For without cause theyhave hidden their net for meunto destruction : withoutcause they have upbraided mysoul.

9. Let the snare which heknoweth not come upon him :

and let the net which he hathhidden catch him: and into

that very snare let them fall.

10. But my soul shall rejoicein the Lord : and shall be de

lighted in his salvation.

1 This psalm is admirably suited to Jesus Christ, the Just by excel

lence. Bellarmine even thinks, with St. Augustine and St. Jerome,that this is its principal meaning.

io6 Monday at Matins.

11. Omnia ossa mea dicent:

Domine, quis similis tibi ?

12. Eripiens inopem de ma-nu fortiorum ejus: egenumet pauperem a diripientibuseum.

13. Surgentes testes iniqui,

quae ignorabam interrogabantme.

14. Retribuebant mihi mala

pro bonis : sterilitatem animaemeae.

15. Ego autem cum mihimolesti essent, induebar cili-

cio.

16. Humiliabam in jejunioanimam meam, et oratio meain sinu meo convertetur.

17. Quasi proximum, et quasifratrem nostrum, sic complace-bam : quasi lugens et contrista-

tus sic humiliabar.18. Et adversum me laetati

sunt, et convenerunt: congre-gata sunt super me flagella, et

ignoravi.

19. Dissipati sunt, nee com-puncti, tentaverunt me, sub-

sannaverunt me subsanna-tione : frenduerunt super medentibus suis.

20. Domine quando respi-cies ? restitue animam meama malignitate eorum, a leoni-

bus unicam meam.21. Confitebor tibi in eccle-

sia magna, in populo gravi lau-

dabo te.

22. Non supergaudeant mihi

qui adversantur mihi inique:qui oderunt me gratis, et an-nuunt oculis.

23. Quoniam mihi quidempacifice loquebantur, et in ira-

cundia terrae loquentes, dolos

cogitabant.

11. All my bones shall say:Lord, who is like to thee ?

12. Who deliverest the poorfrom the hand of them that are

stronger than he : the needyand the poor from them that

strip him.

13. Unjust witnesses rising

up have asked me things I

knew not.

14. They repaid me evil for

good : to the depriving me of

my soul.

1 5. But as for me, when theywere troublesome to me, I wasclothed with hair-cloth.

16. I humbled my soul with

fasting : and my prayer shall beturned into my bosom.

17. As a neighbor and as anown brother, so did I please:as one mourning and sorrowful so was I humbled.

1 8. But they rejoiced againstme, and came together:scourges were gathered to

gether upon me, and I knewnot why.

19. They were separated, and

repented not, they tempted me.

they scoffed at me with scorn :

they gnashed upon me withtheir teeth.

20. Lord, when wilt thou look

upon me? rescue thou my soulfrom their malice, my only onefrom the lions.

21. I will give thanks to theein a great church, I will praisethee in a strong people.

22. Let not them that are

my enemies wrongfully rejoiceover me : who have hated mewithout cause, and wink withthe eyes.

23. For they spoke indeed

peaceably to me : and speakingin the anger of the earth theydevised guile.

Psalm IX. XXXIV. of Psalter. 107

24. Et dilataverunt superme os suum : dixerunt: Euge,euge, viderunt oculi nostri.

25. Vidisti Domine, ne si-

leas : Domine ne discedas a

me.26. Exurge et intende judi-

cio meo : Deus meus, et Domi-nus meus in causam meam.

27. Judica me secundum ju-stitiam tuam Domine Deusmeus, et non supergaudeantmihi.

28. Non dicant in cordibussuis: Euge, euge, animae nos-

trse : nee dicant : Devoravimuseum.

29. Erubescant et reverean-

tursimul, qui gratulantur malis

meis.

30. Induantur confusione et

reverentia qui magna loquun-tur super me.

31. Exultent et laetentur quivolunt justitiam meam : et di

cant semper: Magnificetur Do-minus, qui volunt pacem servi

ejus.

32. Et lingua mea meditabi-tur justitiam tuam, tota die

laudem tuam.

24. And they opened their

mouth wide against me : theysaid : Well done, well done,our eyes have seen it.

25. Thou hast seen this, OLord, be not thou silent; OLord, depart not from me.

26. Arise, and be attentive

to my judgment : to my cause,

my God and my Lord.

27. Judge me, O Lord myGod, according to thy justice,and let them not rejoice overme.

28. Let them not say in their

hearts : It is well, it is well, to

our mind : neither let them say:We have swallowed him up.

29. Let them blush, and beashamed together, who rejoiceat my evils.

30. Let them be clothed withconfusion and shame, whospeak great things against me.

31. Let them rejoice and be

glad, who are well pleased with

my justice: and let them sayalways: The Lord be magnified, who delights in the peaceof his servant.

32. And my tongue shall meditate thy justice, thy praise all

the clay long.

1."

Judica" Punish as they deserve.

2. "Apprehends artna et scutum! Take Thy arms to strike

my enemies, and Thy shield to protect me. 1

3."

EJfunde."

St. Jerome translates : Evagina Unsheathe.

4."

Quccrentes animam meam Those that seek to take

away my life.

6. "Angelus Domini." The angel, the minister of the Lord s

justice.

1 The shield of God is his goodness, his benevolence. Ut scitto bona

voluutatis tine coronasti eum Thou hast crowned us as with a shield of

Thy goodwill (Ps. v. 15). It is also equity or justice: Surnet scutum

inexpugnabile <zquitatemHe will take equity for an invincible shield

{Wisdom, v. 20).

io8 Monday at Matins.

7." Fiat via illorum tenebrce et lubricum" That is to say :

Let them fall over a precipice. He that walks by night on a

slippery path, can hardly avoid meeting with a dangerous fall.

8. Without cause on my part they have set their snares, or

laid ambush, to take my life, and loaded me with injuries.

9."

Laqueus." According to the Hebrew : Calamitas, Thatis to say : Let there come upon him a calamity which he did

not expect."

Captio." According to the Hebrew: Retis Anet.

10."Super salutari suo." In the salvation received from

him. 1

11." Omnia ossa mea." All parts even of my body, to my

very bones.

13."

Qttce ignorabam, interrogabant me." They asked meabout things of which I was ignorant, in order to find matter

for accusation against me.

14."

Sterilitatem" According to the Hebrew: Orbitatem

Privation, despoiling. That is to say : They sought to strip

me of everything.1 6. I afflicted myself by fasting, humbling myself before God,

as a man who is worthy of this bad treatment, and praying for

my persecutors ;if my prayer does not benefit them, it will turn

at least to my own profit.

17. I loved to pray for him who persecuted me, as if he had

been my friend and my brother; I suffered for him, weepingand afflicted myself with his miseries, as a mother weeps for

the sorrows of her son. Such is the sense of the Hebrew,

according to the translation of St. Jerome: Quasi ad amicum,

quasi ad fratrem meum, sic ambulabam ; quasi lugens mater,

tristis incurvabar As a mother mourning and sad, so did I go

my way.1 8. They, on the contrary, rejoiced at my ills : yet more, they

conspired against me ; and when I least thought of it, the

scourges were gathered together over me.

19. They have been scattered by the Lord; yet they have not

repented : on the contrary, they have continued to tempt me,

now mocking at me in scorn, and now gnashing their teeth at

me in rage.

1

Or, according to St. Augustine, and conformably to verse 3: In his

Salvation, his Saviour who is God himself,

Psalm X.XXXV. of Psalter. 109

20. When wilt Thou look upon me with an eye of pity? Ah !

deliver me from the malice of those who, like lions, lie in wait

for my life.1

21. If Thou art propitious to my prayer, I will give Theethanks on the solemn days, when the nation is assembled, and

there in the presence of a great people I will praise Thy mercy.22. "Annuunt oculis" To deceive me, they pretend to look

upon me with a good eye. On these words St. Augustine thus

comments: Quid est Annuentes oculis? Pronunciantes vultut

quod in corde non gestant What is, Winking with the eyes?To express by look what one has not in the heart.

23. "/;/ iracundia terrcc." According to the anger of an

earthly heart. Such is the explanation of Bellarmine and of

Bossuet.

24." Vidcrunt oculi nostri." We have seen what we wished

to see.

25. "Nesz7eas." Punish them.

27. Non supergaudeant mihi." Let my enemies no more

rejoice over my misfortunes (see verse 22).

31." Pacem servi

ejus"Peace or prosperity of the servant

of God. Thus Bellarmine, Malvenda, and others, following St.

Jerome, explain the verse.

PSALM X., WHICH is PSALM XXXV. OF THE PSALTER.

The psalmist here shows how great, on the one hand, is the malice

of sinners, and, on the other hand, how great is the mercy of God set

forth to convert them. It also at the same time makes known with

what goodness our Lord treats the just.

1. DIXIT injustus, ut delin- i. THE unjust hath said with-

quat in semetipso : non est ti- in himself, that he would sin :

mor Dei ante oculos ejus. there is no fear of God beforehis eves.

2. Quoniam dolose egit in 2. For in his sight he hath

conspectu ejus: ut inveniatur done deceitfully : that his ini-

iniquitas ejus ad odium. quity may be found untohatred.

1 " Unicaw meant" My soul, or my life, which is my only one.

According to Bellarmine: Recte diritur untca, quasi unice dilecta

Rightly it is called the only one, as being the one alone beloved. See

the same expression in Psalm xxi. 21.

no Monday at Matins.

3. Verba oris ejus iniquitas,et dolus: noluit intelligere utbene ageret.

4. Iniquitatem meditatus est

in cubili suo : astitit omni vise

non bonae, malitiam autem nonodivit.

5 Domine in ccelo miseri-cordia tua: et veritas tua us

que ad nubes.6. Justitia tua sicut montes

Dei : judicia tua abyssus multa.

7. Homines, et jumenta sal-

vabis Domine : quemadmodummultiplicasti misericordiamtuam Deus.

8. Filii autem hominum, in

tegmine alarum tuarum spera-bunt.

9. Inebriabuntur ab ubertatedomus tuse : et torrente volup-tatis tuae potabis eos.

10. Quoniam apud te est

fons vitae : et in lumine tuovidebimus lumen.

11. Praetende misericordiamtuam scientibus te, et justitiamtuam his, qui recto sunt corde.

12. Non veniat mihi pes su-

perbiae : et manus peccatorisnon moveat me.

13. Ibi ceciderunt qui ope-rantur iniquitatem : expulsisunt, nee potuerunt stare.

3. The words of his mouthare iniquity and guile: hewould not understand that hemight do well.

4. He hath devised iniquityon his bed : he hath set himselfon every way that is not good,but evil he hath not hated.

5. O Lord, thy mercy is in

heaven : and thy truth rcachetheven to the clouds.

6. Thy justice is as the mountains of God: thy judgmentsare a great deep.

7. Men and beasts thou wilt

preserve, O Lord : O how hastthou multiplied thy mercy, OGod!

8. But the children of menshall put their trust under thecovert of thy wings.

9. They shall be inebriatedwith the plenty of thy house:and thou shalt make themdrink of the torrent of thypleasure.

10. For with thee is the fountain of life

;and in thy light

we shall see light.1 1 . Extend thy mercy to them

that know thee, and thy justiceto them that are right in heart.

12. Let not the foot of pridecome to me : and let not thehand of the sinner move me.

13. There the workers of in

iquity are fallen : they are cast

out, and could not stand.

1. The wicked man has said in his heart, or has resolved (as

is explained by Bellarmine and Mattei), to sin freely; and he

acts thus because he has no longer the fear of God before his

eyes.

2. This is a very difficult verse. St. Augustine explains it

thus : In odio, persequente imqidtate sua, dolose egit coram Deo

Out of hatred, pursuing his path of crime, he acts deceitfully

before God ;words that are applicable to sacrilegious confes-

Psalm X.XXXV. of Psalter. 1 1 1

sions. The Rabbinists explain the Hebrew text thus: Thewicked man sins, flattering himself that God does not see anddoes not abhor his iniquity. But Mattei believes that somewords are wanting in the Hebrew text; his opinion is that the

psalmist is not speaking here of deceitful hypocrites, but of

obstinate sinners; and he explains the verse in this manner:The sinner acts perversely before the eyes of God, so that his

iniquity may draw down the divine hatred upon himself. Suchis also the explanation given by Bellarmine and Bossuet.

3." Noluit intelligere ut dene

ageret." He does not wish to

understand what is good, so as not to be obliged to practise it.

4. On his bed he premeditates to do evil, and he gives himself to every wicked means

; for, far from hating evil, he loves it.1

5. That is to say : Thy mercy and Thy fidelity to Thy promises are immense and infinite.

6. Thy justice is as great as a mountain, and as a divine

mountain that is high beyond our sight; and Thy judgmentsare to us abysses very obscure and impenetrable.

7. "Homines et jumenta salvabis" Bellarmine explains this

passage by saying that God wishes to save not only good men,but also those who, by following their sensual appetites, makethemselves like brute beasts.

8. "In tegmine alarum tuarum" That is to say : Relying on

Thy protection and Thy Providence.

9. Thou wilt make them participate in the infinite joy that

Thou Thyself dost experience.10. "In luniine tuo, videbimus lumen." Illumined by Thy

divine light, we shall see Thyself who art the Light by essence.

11."

Justitiam tuam" The just reward that Thou hast pre

pared for each one according to his deserts.

12. St. Augustine thus explains this verse: O Lord! suffer

not that pride set its foot on me, or gain dominion over me,nor that the hand of the sinner, that is, of the devil or of any of

his followers, detach me from Thy service.

13."

Ibi" There, in pride."

Expulsi sunt, nee potuerunt

1 Let us analyze this portrait of a perverse man: iniquity in his

thought and affections, in his words, in his whole conduct towards Godand man; the reason is, he has no fear of God; he does not see, hedoes not understand, he is not willing.


stare" They have been driven out of heaven, and it is pre

cisely on account of their pride that they were not able to

remain there.

PSALM XL, WHICH is PSALM XXXVI. OF THE PSALTER.

The prophet exhorts the just to persevere in the practice of virtue

and to confide in the mercy of God, without allowing themselves to be

moved by the prosperity which the wicked enjoy in this world. 1

1. NOLI semulari in malig-nantibus : neque zelaveris faci-

entes iniquitatem.2. Quoniam tamquam foe-

num velociter arescent : et

quemadmodum olera herba-rum cito decident.

3. Spera in Domino, et fac

bonitatem : et inhabita terram,et pasceris in divitiis ejus.

4. Delectare in Domino: et

dabit tibi petitiones cordis tui.

5. Revela Domino viam tu-

am, et spera in eo : et ipsefaciet.

6. Et educet quasi lumen

justitiam tuam : et judiciumtuum tamquam meridiem : sub-

ditus esto Domino, et ora eum.

7. Noli semulari in eo, qui

prosperatur in via sua: in ho-mine faciente injustitias.

8. Desine ab ira, et derelin-

que furorem : noli aemulari ut

maligneris.9. Quoniam qui malignantur,

exterminabuntur : sustinentes

autem Dominum, ipsi heredita-

bunt terram.

1. BE not emulous of evil

doers: nor envy them that

work iniquity.2. For they shall shortly

wither away as grass: and as

the green herbs shall quicklyfall.

3. Trust in the Lord, and do

good : and dwell in the land,and thou shalt be fed with its

riches.

4. Delight in the Lord : andhe will give thee the requestsof thy heart.

5. Commit thy way to the

Lord, and trust in him : and hewill do it.

6. And he will bring forth

thy justice as the light: and

thy judgment as the noon-day :

be subject to the Lord and prayto him.

7. Envy not the man whoprospereth in his way : the manwho doth unjust things.

8. Cease from anger, andleave rage : have no emulationto do evil.

9. For evil doers shall be cut

off: but they that wait uponthe Lord, they shall inherit theland.

1 Bellarmine remarks that this psalm does not form a consecutive

discourse: it is a collection of detached sentences, to the number of

twenty-two; and in the Hebrew they are arranged alphabetically,

according to the first letter of each. The other alphabetical psalms

are xxiv., xxxiii. , ex., cxi., cxviii., and cxliv.

Psalm XL XXX VI. of Psalter. 1 1 3

io. Et adhuc pusillum, et

non erit peccator: et quaereslocum ejus, et non invenies.

u. Mansueti autem heredi-tabunt terram, et delectabun-tur in multitudine pacis.

12. Observabit peccator jus-turn : et stridebit super eumdentibus suts.

13. Dominus autem irridebit

eum : quoniam prospicit quodveniet dies ejus.

14. Gladium evaginaveruntpeccatores : intenderunt arcumsuum.

15. Ut dejiciant pauperem et

inopem: ut trucident rectoscorde.

16. Gladius eorum intret in

corda ipsorum : et arcus eorumconfringatur.

17. Melius est modicum jus-to, super divitias peccatorummultas.

1 8. Quoniam brachia pecca-torum~conterentur : confirmatautem justos Dominus.

19. Novit Dominus dies im-maculatorum : et hereditas eorum in aeternum erit.

20. Non confundentur in

tempore malo, et in diebusfamis saturabuntur : quia peccatores peribunt.

21. Inimici vero Domini moxut honorificati fuerint et exal-tati : deficientes, quemadmo-dum fumus deficient.

22. Mutuabitur peccator, etnon solvet : Justus autem mi-seretur et tribuet.

23. Quia benedicentes ei he-reditabunt terram : maledicen-tes autem ei disperibunt.

24. Apud Dominum gressus

io. For yet a little while, andthe wicked shall not be; andthou shalt seek his place, andshalt not find it.

u. But the meek shall in

herit the land, and shall delightin abundance of peace.

12. The sinner shall watchthe just man : and shall gnashupon him with his teeth.

13. But the Lord shall laughat him : for he foreseeth thathis day shall come.

14. The wicked have drawnout the sword : they have benttheir bow,

15. To cast down the poorand needy: to kill the uprightof heart.

1 6. Let their sword enter intotheir own hearts : and let theirbow be broken.

17. Better is a little to the

just, than the great riches ofthe wicked.

1 8. For the arms of thewicked shall be broken in

pieces : but the Lord strengthened! the just.

19. The Lord knoweth the

days of the undefined : and theirinheritance shall be forever.

20. They shall not be confounded in the evil time, andin the days of famine they shallbe filled : because the wickedshall perish.

21. And the enemies of theLord, presently after they shall

be honored and exalted : shall

come to nothing and vanishlike smoke.

22. The sinner shall borrow,and not pay again : but the justshoweth mercy and shall give.

23. For such as bless himshall inherit the land ; but suchas curse him shall perish.

24. With the Lord shall the

Monday at Matins.

hominis dirigentur : et viam

ejus volet.

25. Cum ceciderit, non colli-

detur : quia Dominus supponitmanum suam.

26. Junior fui, etenim senui :

et non vidi justum derelictum,nee semen ejus quaerens pa-nem.

27. Tota die miseretur et

commodat : et semen illius in

benedictione erit.

28. Declina a malo, et fac

bonum : et inhabita in saecu-

lum saeculi.

29. Quia Dominus amat ju-dicium, et non derelinquetsanctos suos : in aeternum con-servabuntur.

30. Injusti punientur: et se

men impiorum peribit.

31. Justi autem hereditabuntterram : et inhabitabunt in sae-

culum sseculi super earn.

32. Os justi meditabitur sa-

pientiam, et lingua ejus loque-tur judicium.

33. Lex Dei ejus in corde ip-sius : et non supplantabunturgressus ejus.

34. Considerat peccator justum : et quserit mortificare

eum.

35. Dominus autem non de

relinquet eum in manibus ejus :

nee damnabit eum cum judica-bitur illi.

36. Expecta Dominum, et

custodi viam ejus : et exaltabit

te, ut hereditate capias terram :

cum perierint peccatores, vide-

bis.

37. Vidi impium superexal-tatum : et elevatum sicut ced-

ros Libani.

38. Et transivi, et ecce nonerat: et quaesivi eum, et nonest inventus locus ejus.

steps of a man be directed : andhe shall like well his way.

25. When he shall fall he shall

not be bruised : for the Lord

putteth his hand under him.26. I have been young, and

now am old : and I have notseen the just forsaken, nor his

seed seeking bread.

27. He showeth mercy andlendeth all the day long : andhis seed shall be in blessing.

28. Decline from evil and do

good: and dwell forever andever.

29. For the Lord loveth judgment, and will not forsake his

Saints : they shall be preservedforever.

30. The unjust shall be punished : and the seed of thewicked shall perish.

31. But the just shall inherit

the land : and shall dwell there

in for evermore.

32. The mouth of the justshall meditate wisdom, and his

tongue shall speak judgment.33. The law of his God is in

his heart: and his steps shall

not be supplanted.34. The wicked watcheth the

just man : and seeketh to puthim to death,

35. But the Lord will notleave him in his hands: norcondemn him when he shall

be judged.36. Expect the Lord and keep

his way : and he will exalt theeto inherit the land : when the

sinners shall perish thou shalt

see.

37. I have seen the wicked

highly exalted, and lifted uplike the cedars of Libanus.

38. And I passed by, and lo

he was not: and I sought himand his place was not found.

Psalm XL XXX VI. of Psalter. j 1 5

39. Custodi innocentiam, et 39. Keep innocence, and be-vide aequitatem : quoniam sunt hold justice : for there are rem-reliquiae homini pacifico. nants for the peaceable man.

40. Injustiautemdisperibunt 40. But the unjust shall besimul: reliquiae impiorum in- destroyed together: the rem-teribunt. nants of the wicked shall perish.

41. Salus autem justorum a 41. But the salvation of theDomino : et protector eorum just is from the Lord : and hein tempore tribulationis. is their protector in the time

of trouble.

42. Et adjuvabit eos Domi- 42. And the Lord will helpnus, et liberabit eos : et eruet them and deliver them : andeos a peccatoribus, et salvabit he will rescue them from theeos : quia speraverunt in eo. wicked, and save them, because

they have hoped in him.

1."

Ncque zelaveris factentes miquitatem" Do not allow

yourself to be moved by zeal, that is to say, by envy of their

happiness. Or rather: Be not inflamed against sinners on ac

count of their happiness, as if complaining to God for favoringthem as he does.

2. They shall wither as the grass that falls under the scythe ;

they shall fall as the herb deprived of its root.

3." Inhabita terrain, et pascerts in divitiis

ejus" Therefore,dwell in the land, and God will feed thee with his delights.Or, as others understand this : Cultivate the land, and thoushalt be abundantly provided with its fruits.

4. Make thy happiness to consist in pleasing God ; or makethe Lord thy delight, and he will satisfy all thy requests, or all

thy desires.

5. Lay before God all the wants and desires of thy life ; putthy trust in him, and he will do all that thou desirest.

6. He will even draw forth from the darkness thy innocenceas a torch of flame, and he will cause it to shine as the sun at

noonday ; obey the Lord, and be attentive to pray for his help.8.

- l Ut maligneris." So as to become wicked like them.

9. The wicked shall be exterminated by the hand of God ;

but those that expect with patience the help of the Lord shall

be heirs of the land of promise, which is heaven.10. Wait a little while, and thou wilt see that this sinner, now

so puffed up with pride about his goods, shall be no more;thou

wilt seek the place or the prosperous state in which he lived,and thou wilt no longer find it.

1 1 6 Monday at Matins.

11. On the contrary, the meek, like the humble, shall possess the land which was destined to them for their inheritance

and shall enjoy great peace.1

12. The sinner will look with contempt on the life of the just

man ;and he will conceive great hatred for him so as to desire

to oppress him.

13." Dies

e/us."The day on which he will be punished as he

deserves.

1 6. Understood : God grant that, etc.2

17. The just man is more content with the little that he possesses than are sinners in the midst of all their wealth.

1 8. For all the power of sinners shall be destroyed ;whilst

that of the just shall be strengthened by the Lord.

19." Nouit Dominus dies immaculatorum." The Lord watches

over the days of innocent men, and he approves of their ways.8

20. "/ tempore malo." In the time of divine vengeance." In diebusfamis saturabuntur

" When every one shall ardently

desire his eternal salvation, they shall be satiated with joy bythe benediction of God.

22. "Justusautem miseretur, et tribuet." But the just, who

has compassion on the poor, helps them, and will always have

means to help them.

23. Those that bless God, as St. Augustine understands this,

shall be blessed by God, and they shall inherit the land of the

living; but those that curse him with blasphemies, shall be

cursed and brought to ruin.

24." Viam

ejus."His conduct, his ways.

25. If the just man happens to stumble, the Lord will not

allow him to suffer hurt ;for he himself, stretching out his

hand, will support him.4

27. All day long having compassion on the poor, he helps

them, at least by lending to them ; and therefore his family

shall always see itself blessed by God.

1 Our dear Lord has said the same: " Blessed are the meek; for they

shall possess the land"

(Matt. v. 4).

2 Or else: Divine justice will cause . . . An ordinary prediction

under the form of imprecation.3 See Psalm i. 7.

4 A beautiful image of the paternal goodness of the Creator ! See

the same in Psalm xl. 3.

Psalm XL XXXVI. of Psatter. \ 1 7

28." Inhabita in sceculum scecult." That is to say: Thou wilt

be always happy.1

31. "Terrain" The land of the blessed.

32." Osjusti meditabitur sapientiam" The words of the just

man are always prudent and wise.

34. The wicked man sees that the life of the just man is op

posed to his own, and through the hatred that he bears him

he seeks to do him evil.2

35. "Nee damnabit eum, cum judicabitur illi." When he has

to judge him, he will not condemn him, however great the

calumnies laid to his charge by the wicked.

36. Wait, then, for the Lord, and continue to walk in the

path by which he has led thee ; he will exalt thee in such a

manner as to make thee come to possess as thy inheritance

the land that thou desirest; and when the wicked shall be lost,

thou shalt see the recompense that God shall give to thee

according to his promise.

38." Locus

ejus."His greatness, of which there remained no

more trace than if it had never been.

39." Siint rcliquicc houiini pacifico" St. Jerome translates :

The remainder of the life of the meek man shall have true

peace, which will accompany him even unto death. Others

interpret the passage thus: His virtuous actions, besides his

good name, will leave a good example, which after his death

will continue to be useful to others and be a consolation which

the good man will always enjoy. Both explanations are good.3

40."

Reliquice impiorum interibunt" The riches and the

glory which the wicked thought of perpetrating on earth, all

shall perish.

1"/////</ bita." The imperative for the future, according to Me-

nochius. This promise, says Bellarmine, v. 28, 29, may be applied to

the present life; but properly it has reference to life eternal.

2 The same as verse 12; but there it was by violence, here it is by

craft, as the Jews acted against Jesus Christ.

3 This may also be understood in a higher sense, of eternal reward

according to the text: Opera enitn illorum sequuntur illos Their works

follow them (Apoc. xiv. 13).

u8 Monday at Matins.

PSALM XII., WHICH is PSALM XXXVII. OF THE PSALTE&.

David bewails his sins. This psalm is suitable for every penitentthat looks upon his sufferings and his tribulations as just chastisements

of his sins, for which he begs pardon from God.

1. DOMINE ne in furore tuo

arguas me, neque in ira tua

corripias me.2. Quoniam sagittae tuae in-

fixae sunt mihi : et confirmasti

super me manum tuam.

3. Non est sanitas in carnemea a facie irae tuae : non est

pax ossibus meis a facie pecca-torum meorum.

4. Quoniam iniquitates meae

supergressae sunt caput meum :

et sicut onus grave gravataesunt super me.

5. Putruerunt, et corruptaesunt cicatrices meae, a facie in-

sipientiae meae.6. Miser factus sum, et cur-

vatus sum usque in finem :

tota die contristatus ingredie-bar.

7. Quoniam lumbi mei im-

pleti sunt illusionibus : et nonest sanitas in carne mea.

8. Afflictus sum, et humilia-tus sum nimis : rugiebam a

gemitu cordis mei.

9. Domine, ante te omnedesiderium meum : et gemitusmeus a te non est absconditus.

10. Cor meum conturbatumest, dereliquit me virtus mea:et lumen oculorum meorum, et

ipsilm non est mecum.11. Amici mei, et proximi

mei adversum me appropin-quaverunt, et steterunt.

1 2. Et qui juxta me erant, de

longe steterunt: et vim facie-

bant qui quaerebant animammeam.

13. Et qui inquirebant mala

1. REBUKE me not, O Lordin thy indignation, nor chastiseme in thy wrath.

2. For thy arrows are fast

ened in me : and thy hand hathbeen strong upon me.

3. There is no health in myflesh, because of thy wrath :

there is no peace for my bones,because of my sins.

4. For my iniquities are goneover my head : and as a heavyburden are become heavy uponme.

5. My sores are putrified and

corrupted, because of my fool

ishness.

6. I am become miserable,and am bowed down even tothe end : I walked sorrowfulall the day long.

7. For my loins are filled withillusions : and there is no healthin my flesh.

8. I am afflicted and humbledexceedingly: I roared with the

groaning of my heart.

9. Lord, all my desire is before thee, and my groaning is

not hid from thee.10. My heart is troubled, my

strength hath left me : and the

light of my eyes itself is notwith me.

1 1 . My friends and my neighbors have drawn, near, andstood against me.

12. And they that were nearme stood afar off : and they that

sought my soul used violence.

13- And they that sought

Psalm XII. XXXVII. of Psalter. 1 1 9

mihi, locuti sunt vanitates: et

dolos tota die meditabantur.

14. Ego autem tamquam sur-

dus non audiebam : et sicut

rnutus non aperiens os suum.15. Et factus sum sicut homo

non audiens : et non habens in

ore suo redargutiones.16. Quoniam in te Domine,

speravi : tu exaudies me Do-mine Deus meus.

17. Quiadixi : Nequando su-

pergaudeant mihi inimici mei :

et dum commoventur pedesmei, super me magna locutisunt.

1 8. Quoniam ego in flagella

paratus sum : et dolor meus in

conspectu meo semper.19. Quoniam iniquitatem

meam annuntiabo : et cogitabopro peccato meo,

20. Inimici autem mei vivunt,et confirmati sunt super me : et

multiplicati sunt qui oderuntme inique.

21. Qui retribuunt mala probonis, detrahebant mihi : quo-niam sequebar bonitatem.

22. Ne derelinquas me Do-mine Deus meus : ne disces-seris a me.

23. Intende in adjutoriummeum, Domine Deus salutis

meoe.

evils to me spoke vain things:and studied deceits all the daylong.

14. But I, as a deaf man,heard not: and was as a dumbman not opening his mouth.

15. And I became as a manthat heareth not : and that hathno reproofs in his mouth.

1 6. For in thee, O Lord, haveI hoped : thou wilt hear me, OLord my God.

17. For I said: Lest at anytime my enemies rejoice overme : and whilst my feet aremoved they speak great thingsagainst me.

1 8. For I am ready for

scourges: and my sorrow is

continually before me.

19. For I will declare my in

iquity : and I will think for mysin.

20. But my enemies live, andare stronger than I : and theythat hate me wrongfully are

multiplied.21. They that render evil for

good, have detracted me, because I followed goodness.

22. P orsake me not, O Lord

my God : do not thou departfrom me.

23. Attend unto my help, OLord, the God of my salvation.

1. That is to say : Chastise me as a father, not as a judge;chastise me that I may amend, instead of being lost. See whatis said in Psalm ii. 5 and Psalm v. i.

2."

Sagittcc tucr" Thy arrows, Thy chastisements. "

Confir-masfi super me manum fiiain." Justly hast Thou pressed heavilyThy hand upon me, loading me with trials.

3. At the sight of Thy anger, I have lost my health of body ;

and at the sight of my sins, I have lost peace, so that my bonesare all trembling.

4. My iniquities are so many that they rise even higher than

1 20 Monday at Matins.

my head;and so grievous, that they weigh me down as a heavy

burden.

5. *"Afacieinstpienticeme(B" Because I have neglected to

apply a timely remedy.6.

" Curvatus sum iisque in finem" I have remained utterly

bent down towards the earth, so that I am scarcely able to raise

my eyes to heaven.

7." Lumbi mei." That is to say : My concupiscence. "///#-

sionibus" According to the Chaldee: Ardore A malignantheart.

8. I have been so afflicted and cast down, that the groans of

my heart to heaven were like to the roarings of a lion.

10. My heart, or my will, has continued in trouble, since all

strength has left me;and my eyes, that is, my mind, have lost

the light, which made me see the truth.

11. They have drawn near, not to aid me, but to oppress me.

13. "Vanitates" Falsehoods, calumnies, to destroy me.

17. I said within myself: Ah! may my enemies not have to

rejoice over my ruin, since as my feet began to be unsteady, and

they saw me tottering and likely to fall, they said great things

at my expense, predicting my final overthrow. 2

1 8. Lord, I am prepared to suffer all the evils that Thou

mayest send me ;for my sorrow, that is to say, my sin which is

the object of my sorrow, is ever before my eyes.

19. For I know and will always confess my fault; and I will

ever think of my sin, that I may satisfy, as far as I can, myoffended God, in order to obtain his forgiveness.

20."

Confirmati sunt."

They continue to arm themselves.

1 "

Cicatrices."

According to the Hebrew, this word means neglected

wounds, that is, wounds that engender corruption. This is aptly referred

to the time spent by David, after his double crime, without entering into

himself, until the prophet Nathan came to open for him his eyes to his

sad condition.2 " Et dum commoventur" Bellarmine says that the particle Et is

put here for Nam or Quia, as often happens in Scripture.

Psalm I. XXXVIII. of Psalter. \ 2 1

Tuesday at Matins.

PSALM I., WHICH is PSALM XXXVIII. OF THE PSALTER.

David speaks here of the pain that he felt and of the silence that he

kept when Semei annoyed him with insults. The royal prophet at the

same time exposes the reflections that his sins and the vain cares of men

suggested to him. Finally, he represents himself as a pilgrim here on

earth, and points out to sinners with what sentiments they should be

animated in order to do penance.

1. DIXI : Custodiam vias

meas : ut non delinquam in

lingua mea.2. Posui ori meo custodiam,

cum consisteret peccator ad-

versum me.

3. Obmutui, et humiliatus

sum, et silui a bonis : et dolor

meus renovatus est.

4. Concaluit cor meum in-

tra me: et in meditatione meaexardescet ignis.

5. Locutus sum in linguamea: Notum fac mihi Dominefinem meum :

6. Et numerum dierum meo-rum quis est: ut sciam quiddesit mihi.

7. Ecce mensurabiles posu-isti dies meos : et substantia

mea tamquam nihilum ante te.

8. Verumtamen universa va-

nitas, omnis homo vivens.

9. Verumtamen in imaginepertransit homo : sed et frus-

tra conturbatur.10. Thesaurizat : et ignorat

cui congregabit ea.

11. Et nunc quae est expecta-tio mea? nonne Dominus? et

substantia mea apud te est.

12. Ab omnibus iniquitatibus

1. I SAID, I will take heed to

my ways : that I sin not with

my tongue.2. I have set a guard to my

mouth, when the sinner stood

against me.

3. I was dumb, and was humbled, and kept silence men from

good things: and my sorrowwas renewed.

4. My heart grew hot withinme: and in my meditation a

fire shall flame out.

5. I spoke with my tongue :

O Lord make me know myend.

6. And what is the numberof my days : that I may knowwhat is wanting to me.

7. Behold thou hast mademy days measurable : and mysubstance is as nothing before

thee.

8. And indeed all things are

vanity, every man living.

9. Surely man passeth as an

image . yea and he is disquietedin vain.

10. He storeth up : and heknoweth not for whom he shall

gather these things.11. And now what is my

hope? is it not the Lord ? and

my substance is with thee.

12. Deliver thou me from all

121 Tuesday at Matins.

meis erue me : opprobrium in-

sipienti dedisti me.

13. Obmutui, et non aperuios meum, quoniam tu fecisti :

amove a me plagas tuas.

14. A fortitudine manus tuae

ego defeci in increpationibus :

propter iniquitatem corripuistihominem.

15. Et tabescere fecisti sicut

araneam animam ejus : verum-tamen vane conturbatur omnishomo.

16. Exaudi orationem meamDomine, et deprecationem meam : auribus percipe lacrymasmeas.

17. Ne sileas : quoniam ad-vena ego sum apud te, et pere-

grinus, sicut omnes patres mei.1 8. Remitte mihi, ut refri-

gerer priusquam abeam, et am-

plius non ero.

my iniquities : thou hast mademe a reproach to the fool.

13. I was dumb, and I openednot my mouth, because thouhast done it : remove thyscourges from me.

14. The strength of thy handhath made me faint with tJiy

rebukes : Thou hast correctedman for iniquity.

15. And thou hast made his

soul to waste away like a spider :

surely in vain is any man dis

quieted.1 6. Hear my prayer, O Lord,

and my supplication : give earto my tears.

17. Be not silent : for I am a

stranger with thee, and a so-

journer as all my fathers were.1 8. O forgive me, that I may

be refreshed, before I go hence,and be no more.

1. I have resolved within myself that I will watch my waysthat is, do my actions well ;

and therefore 1 have determined

to be attentive not to sin with my tongue.2. I have placed a guard upon my mouth, in order to be

silent when some insolent person should provoke me with

injurious words.

3." Silui a bonis" I refrained from reproaching my enemies

with the good that I had done them. 1

"Dolor meus renovatus

est." I felt my grief renewed in thinking that I had well

deserved their injuries by my sins.

4. At the remembrance of my faults, confusion penetrated

my heart ; and in my meditation the heat of my pain was

increased. 2

5. I said : Lord, make me know when Thy anger against meshall have an end ; or, as others explain the passage, how near

my end is.

6. Make known to me the number of my days, that I mr.y

1

Or, I was silent, although I had good things to say.2 " Exardescel ignis."

St. Jerome translates: Incensus sum igne.

Psalm IL XXXIX. of Psalter. 1 2 3

know what is wanting to my penitences; or, according to

others, how much longer I have to live.

7."

Msnsurabiles" St. Jerome s translation is: Breves

Short. Measurable, or so short that they are easy to count.

" Substantia men" My life, according to St. Jerome.

8. It is indeed true that every man who lives here on earth,

with all the honors and riches that he possesses, is but mere

vanity.

9. Man passes through life like a phantom ;that is to say, all

the joys that he thinks he finds on earth will turn out to be

empty: it is, then, in vain that he should trouble himself about

them and that he should seek to procure for himself such goods

as will never satisfy the heart.

11. "Substantia mea apud te est." All that I have, all my

good, subsists in Thee, and depends on Thee, in whom are all

my hopes. According to the Hebrew text : Spes mea apud te est

My hope is with Thee.

12."

Opprobrium instpienti dedisti me" It is supposed that

Semei is here meant, who treated David as a usurper of the

throne.

13. I did not open my mouth to complain, because it was

Thou that did this, or permitted this for my just punishment;

I beseech Thee now to remove from me the other scourges that

I have deserved.

15. Thou makest him waste away his life, as the spider

spends itself in forming its fragile web; hence it is in vain that

any man should trouble himself to lay up the goods of this

world.

1 8. Before, then, I leave this world, where one day I shall be

no longer, I beseech Thee to appease Thy just anger against

me, that so I may find refreshment and relief.

PSALM II., WHICH is PSALM XXXIX. OF THE PSALTER,

St. Ambrose, St. Jerome, St. Augustine, and Euthymius see in this

whole psalm only Jesus Christ and the holy Church, that is, the Head

of his mystical body. And, in fact, in his Epistle to the Hebrews (ch.

x., 5 et sey.) St. Paul applies to Jesus Christ certain verses of this

psalm, which can really not be understood of David without counting

several other passages which it would at least be difficult to apply to the

holy king. If Jesus Christ addresses himself to his Father with so


much humility and gratitude, it is because he speaks according to his

humanity; he likewise speaks inasmuch as he is the Head of the pre

destined, and inasmuch as he has as man assumed our obligations to

wards God. And it is thus that, charged with our sins and as our

established mediator between us and God, he prays, humbles himself,

and trembles.

1 . EXPECTANS expectavi Do-minum, et intendit mihi.

2. Et exaudivit preces meas :

et eduxit me de lacu miseriae,

et de luto fsecis.

3. Et statuit super petrampedes meos: et direxit gressusmeos.

4. Et immisit in os meumcanticum novum, carmen Deonostro.

5. Videbunt multi, et time-bunt: et sperabunt in Domino.

6. Beatus vir, cujus est no-men Domini spes ejus: et non

respexit in vanitates et insanias

falsas.

7. Multa fecisti tu DomineDeus meus mirabilia tua: et

cogitationibus tuis non est quisimilis sit tibi.

8. Annuntiavi, et locutussum : multiplicati sunt supernumerum.

9. Sacrificium et oblationemnoluisti : auresautem perfecistimihi.

10. Holocaustum et pro pec-cato non postulasti : tune dixi :

Ecce venio.

11. In capite libri scriptumest de me, ut facerem volunta-tem tuam : Deus meus volui,et legem tuam in medio cordis

mei.12. Annuntiavi justitiam tu

am in ecclesia magna, ecce la-

bia mea non prohibebo: Do-mine tu scisti.

1. WITH expectation I havewaited for the Lord, and hewas attentive to me.

2. And he heard my prayers :

and brought me out of the pitof misery and the mire of dregs.

3. And he set my feet upona rock : and directed my steps.

4. And he put a new canticle

into my mouth, a song to ourGod.

5. Many shall see this, andsnail fear: and they shall hopein the Lord.

6. Blessed is the man whosetrust is in the name of theLord: and who hath not had

regard to vanities, and lyingfollies.

7. Thou hast multiplied thywonderful works, O Lord, myGod : and in thy thoughts thereis no one like to thee.

8. I have declared and I have

spoken : they are multipliedabove number.

9. Sacrifice and oblation thoudidst not desire : but thou hast

pierced ears for me.10. Burnt-offering and sin-

offering thou didst not require :

then said I : Behold I come.11. In the head of the book

it is written of me that I shoulddo thy will : O my God, I havedesired it, and thy law in themidst of my heart.

12. I have declared thy justice in a great church, lo I will

not restrain my lips: O Lordthou knowest it.


13. Justitiam tuam non ab-

scondi in corde meo: verita-

tem tuam, et salutare tuumdixi.

14. Non abscondi misericor-

diam tuam, et veritatem tuama consilio multo.

15. Tu autem Domine ne

longe facias miserationes tuasa me : misericordia tua et veri-

tas tua semper susceperunt me.16. Quoniam circumdede-

runt me mala, quorum non est

numerus: comprehenderuntme iniquitates meae, et non

potui ut viderem.

17. Multiplicatae sunt supercapillos capitis mei : et cormeum dereliquit me.

1 8. Complaceat tibi Domineut eruas me: Domine, ad ad-

juvandum me respice.

19. Confundantur et revere-

antur simul, qui quaerunt ani-

mam meam, ut auferant earn.

20. Convertantur retrorsum,et revereantur qui volunt mihimala.

21. Ferant confestim confu-sionem suam, qui dicunt mihi :

Euge, euge.22. Exultent et laetentur su

per te omnes quaerentes te : et

dicant semper: MagnificeturDominus : qui diligunt salutare

tuum.

23. Ego autem mendicus sum,et pauper: Dominus sollicitus

est mei.

24. Adjutor meus, et protector meus tu es : Deus meus netardaveris.

13. I have not hid thy justice within my heart: I havedeclared thy truth and thy sal

vation.

14. I have not concealed thymercy, and thy truth from a

great council.

15. Withhold not thou, OLord, thy tender mercies fromme: thy mercy and thy truth

have always upheld me.16. For evils without number

have surrounded me: my in

iquities have overtaken me,and I was not able to see.

17. They are multipliedabove the hairs of my head :

and my heart hath forsaken me.1 8. Be pleased, O Lord, to

deliver me : look down, O Lord,to help me.

19. Let them be confoundedand ashamed together, thatseek after my soul to take it

away.20. Let them be turned back

ward and be ashamed that desire evils to me.

21. Let them immediatelybear their confusion, that sayto me: Tis well, tis well.

22. Let all that seek thee re

joice and be glad in thee : andlet such as love thy salvation

say always : The Lord be magnified.

23. But I am a beggar and

poor: the Lord is careful for

me.

24. Thou art my helper and

my protector: O my God, benot slack.

i."

Expectans cxpcctavi Dominum."

]

I have waited a longtime for the Lord as liberator and redeemer of his people." Intendit mihi." According to the Hebrew: Incltnavit se adme He has inclined himself to me to listen to me.

1 A Hebraism signifying a prolonged waiting, accompanied by an

; rdent desire,

1 26 Tuesday at Matins.

2." De lacu misertee et de luto

feeds." These expressionsdenote, according to the Hebrew text, as Bellarmine remarks,a deep abyss, without light, filled with filthy mud, in whichhave fallen and flounder confusedly a miserable multitude-such are those that are plunged into the mire of their carnalappetites.

3."

Super petram." That is to say: Upon myself,1 who am

the foundation-rock of the Church : Petra autem crat C/iristus-The rock was Christ (i Cor. x. 4).

" Et direxit gressus meos."

He placed my feet on a way that is not only solid, but also

straight ; and he thus guided my steps.4.

" Canticum novum, carmen: A new canticle, a canticle oflove, of thanksgiving, and of praise ; according to the Hebrew,which would be Laudem Praise, instead of Carmen.

5. Many shall see, or shall come to know, the misery of the pitin which they are, and shall have fear or horror of it ; they shallthen see their deliverer, and shall put their trust in the Lord.

6. "Vamtates." Human supports, which are all vain. "/-

sanias falsas" Earthly goods, from which it is only folly to

hope for happiness.

7."

Cogitattonibus tuts." In the inventions of Thy love whichThou hast conceived and carried into effect for our good.

8."Multtplicati" Bellarmine thinks, according to the He

brew text, that perhaps an error has here crept in, and that it

should be : Multiplicatce (cogitattones tuee) t or Multzplicata (mi-rabilia tua} Thy thoughts or Thy marvels are multiplied. ButSt. Ambrose, St. Jerome, and St. Augustine say that the verseis to be read as it stands : Multiplicati sunt super numerum ;this is to be understood of unbelievers who have been converted to follow Jesus Christ.

9. "Sacrifidum et oblationem noluisti"* Thou hast refused1

For, according to what has been said at the head of the psalm, it is

Jesus Christ who speaks in the person of his mystical Body." Pe

tram." A stone that is raised and firm."

Sacrificium." St. Paul (Heb. x. 5) says: Hostiam. In the fol

lowing verse we read : Holocaustum et (sacrifidtim) pro peccato-Kv\Q-caust for sin. These words designate the different sacrifices, orrather the bloody victims, such as bulls and lambs, which, in the OldLaw, were offered on the altar to expiate sin (Lev. i. 4, 5, 6)" Obln-tionem.

*

By this may be understood offerings of inanrmate gifts, suchas flour, bread, oil, etc. (Lev. ii. 6).


the sacrifices and the offerings of the Law, which could not

avail to purify the consciences. This means that God did not

accept those sacrifices as sufficient to expiate for sin and to

remove it from the soul ; but that he accepted them only as

figures of the sacrifice of Jesus Christ. Hence the Redeemer

says: Aures autem perfecistt mihi / this St. Paul thus ex

presses : Corpus autem aptasti mihi A. body Thou hast fitted

to me (Heb. x. 5). We must not deviate from this text of the

Apostle, who by it explains that of David ;so that it means :

Thou hast formed for me a body fitted to suffer and to die.

10." Tune dixi: Ecce vem o" Then that is, on hearing Thy

decree that I should assume human nature and offer myself on

the cross as a sacrifice to atone for the sins of men I said :

Behold I come to obey Thee.

11. "In capite Librir According to the Hebrew: /;/ volu-

mine Libri. That is to say : In the volume of the Law. Bythis St. Ambrose understands the beginning of Genesis, where

we read : Quamobrem relinquct homo patrem suum et matrem, et

adharebit uxori suce ; et erunt duo in came una Wherefore, a

man shall leave father and mother, and shall cleave to his wife,

and they shall be two in one flesh (Gen. ii. 24). On this pas

sage St. Paul comments thus : Sacramentum hoc magnum est,

ego autem dico in Christo et in Ecclesia This is a great sacra

ment, but I speak in Christ and in the Church (Eph. v. 32).

According to St. Jerome it refers to the Gospel of St. John,

which begins with these words : In principio erat Verbum . . .

Et Verbum caro factum est In the beginning was the Word

and the Word was made flesh. But Bellarmine thinks

that the expression In volumine Libri denotes rather the whole

volume of the Bible, which speaks throughout of the Messias

who was to come, as say St. John Chrysostom and Theodoret,

because Jesus Christ is the end of the Law. 2

1 According to the Hebrew : Aures autem fodisti mihi Thou hasV

dug or bored my ears. According to the Greek: Corpus autem perfe-

cisti mihi. These different versions may be reconciled according to

Menochius: Corpus is the proper term; Aures is a figure, the part for

the whole. This part is well chosen to denote attention and readiness

to obey, as we read in Psalm xvii. 48: In auditu auris obedivit mihi

At the hearing of the ear he has obeyed me. In the same sense may

be explained the words: Fodisti, Perfecisti, Aptasti.

2 "

Legem tuam in media cordis mei." Posui I have placed, is


St. Paul, after having said that God did not accept the an

cient sacrifices that were offered for sin, quotes this text : Tunedtxi : Ecce venio, etc. Then said I : Behold I come, etc. Hethen adds : Aufert primum, lit sequens slatuat. In qua volun-

tate sanctificati sumus per oblationem corporis Jesu Christi semel

He taketh away the first, that he may establish that which

followeth : in the which will we are sanctified by the oblation of

the body of Jesus Christ once (Heb. x. 7-10). He thus gives us

to understand that by the one sacrifice of the cross, by which

Jesus Christ delivered us from sin and sanctified us, all the

ancient sacrifices were abolished.

12. I have made known Thy just law in a great assembly,that is, to a numerous people ;

and Thou knowest that I have

done so, and that I shall continue to do so by myself till mydeath, and after death by means of my disciples.

13. I have preached publicly to a great multitude of people

Thy justice and Thy truth, by which Thou renderest to everyone to his works, and I have announced at the same time the

salvation that Thou hast promised to him that hopes in Thee." Non abscondi in corde meo." In contrast with those that keepthe truth shut up in their heart, and do not preach it throughsome human respect.

1 6."

Comprehcnderunt me iniquitates mece." My sins 1 have

laid hold of me to afflict me with remorse, so that I am unable

to look at them for horror.

17. My heart has abandoned, or failed me from sorrow.

understood. That is to say: I have resolved from the bottom of myheart to execute all that Thou bast ordained.

1 My iniquities, that is to say (as it is Jesus Christ that speaks):

The sins of all men which I have assumed to expiate. Our divine

Saviour, having accepted the sacrifice of the Passion to redeem the

human race, by supplying the insufficiency of all other sacrifices, ac

cording to the will of his Father (verses 9, 10, n) says that in spite of

persecutions he publishes his mercy and his justice (verses 12, 13, 14).

He then begs of his Father not to abandon him in his Passion and

death, but to hasten the moment of his resurrection (verses 15 to 18).

Finally, in the form of a prayer he predicts on one side the confusion

of his enemies (verses 19, 20, 21), and on the other, the triumph of his

faithful friends (verse 22). The last two verses are a summary of the

entire psalm with regard to the person of Jesus Christ and his mystical

Body, the Holy Church.

Psalm III. XL. of Psalter. 129

21."

Euge, euge."Well done, well done, we have made an

end of him. 1

22." Salutare tttum." The salutation that they hope from

Thee.

23. Although I see myself poor and miserable, I console myself with the thought that the Lord takes care of me, that is, of

my salvation.

24." Ne tardcmeris" Do not delay to help me when Thou

seest me in danger.

PSALM III., WHICH is PSALM XL. OF THE PSALTER.

This psalm, like the preceding, refers to the Passion of Jesus Christ;

it is so interpreted by St. Ambrose, St. Jerome, St. Augustine, and

particularly by St. John Chrysostom, who says that it would be rash to

interpret it otherwise; for Jesus Christ himself, as we see in the Gospel

of St. John (John, xiii. 18), cites a verse of this Psalm (the roth) to

signify that the treason of Judas had long before been predicted by the

prophet. This psalm speaks also of the mystical Body of Jesus Christ,

of the Church.

1. BEATUS qui intelligit su

per egenum et pauperem : in

die mala liberabit eum Domi-nus.

2. Dominus conservet eum,et vivificet eum, et beatumfaciat eum in terra : et nontradat eum in animam inimi-

corum ejus.

3. Dominus opem ferat illi

super lectum doloris ejus : uni-

versum stratum ejus versasti

in infirmitate ejus.

4. Ego dixi : Domine miserere mei : sana animam meam,quia peccavi tibi.

5. Inimici mei dixerunt malamihi : Quando morietur, et

peribit nomen ejus?6. Et si ingrediebatur ut

videret, vana loquebatur, cor

ejus congregavit iniquitatemsibi.

1. BLESSED is he that under-standeth concerning the needyand the poor: the Lord will

deliver him in the evil day.2. The Lord preserve him

and give him life and makehim blessed upon the earth :

and deliver him not up to thewill of his enemies.

3. The Lord help him on his

bed of sorrow: thou hast

turned all his couch in his

sickness.

4. I said : O Lord be thoumerciful to me : heal my soul ;

for I have sinned against thee.

5. My enemies have spokenevils against me : when shall hedie and his name perish ?

6. And if he came in to see

me, he spoke vain things, his

heart gathered together ini

quity to itself.

1 See Psalm Ixix.


7. Egrediebatur foras, et

loquebatur in idipsum.8. Adversum me susurra-

bant omnes inimici mei : ad-

versum me cogitabant mala vised evils to me.mihi.

9. Verbum iniquum consti-

tuerunt adversum me : Num-

7. He went out and spoketo the same purpose.

8. All my enemies whisperedtogether against me : they de-

9. They determined againstme an unjust word : shall he

quid qui dormit, non adjiciet that sleepeth rise again nout resurgat ? more ?

10. Etenim homo, pacis 10. For even the man of mymeae, in quo speravi : qui ede- peace, in whom I trusted : whobat panes meos, magnificavit ate my bread, hath greatly

super me supplantationem.11. Tu autem Domine mise

rere mei, et resuscita me:retribuam eis.

12. In hoc cognovi, quoniam

et

voluisti me : quoniam non gau-debit inimicus meus super me.

13. Me autem propter inno-

seternum.

14. Benedictus DominusDeus Israel a sseculo, et usquein saeculum : fiat, fiat.

supplanted me.11. But thou, O Lord, have

mercy on me, and raise me upagain : and I will requite them.

12. By this I know, thatthou hast had a good will for

me : because my enemy shall

not rejoice over me.

13. But thou hast upheldcentiam suscepisti : et confir- me by reason of my innocence,masti me in conspectu tuo in and hast established me in thy

sight forever.

14. Blessed be the Lord theGod of Israel from eternity to

eternity : So be it. So be it.

1. Happy is he that devotes himself to the work of helping

the poor,1 or whoever is in need of assistance; in the evil day,

that is, the day of his death, the Lord will deliver him from all

his trials.

2." Dominus conservet eum, et vivificet eum!

* The Lord will

preserve him in the midst of dangers, and will so fortify him

that he will come safe out of them. "In animam." Accord

ing to some Greek copies, as St. Ambrose remarks, it is : /;/

manus. But Bellarmine justly observes that the sense is almost

the same, except that the expression In animam, that is, volun-

tatem, arbitrium to the will, or good pleasure, is more expres

sive than In manus to the power.

1 The poor, the indigent man, is Jesus Christ suffering in his ov/n

person or in the members of his mystical body.2 A prediction or a promise in form of prayer.

" In terra"

Here

on earth, and hereafter in the land of the living.

Psalm III. XL. of Psalter. \ 3 1

3. At the time of his last illness the Lord will bring him help

in his sufferings : Thou, O good Master, wilt prepare his couch,

so that, reduced to extremity, he may find some alleviation. 1

4. "Sana antmam meam, quia peccavi tibi" Heal my soul,

which has become sick through the offences that I have committed against Thee. 2

6." Vana loqucbantur" He feigned a cordial compassion.

"

Congregavit iniquitatem stbi." He consoled himself by re

doubling his wicked hope of seeing me die.8

7. He then went out to make others take part in his wicked

ness.

8." Adversum me cogitabant mala mihi." They united to

plot against me, and to wish me all the evil that could befall

me. 4

9. They are confirmed in their design upon my life, saying:Shall then he that dies think to return to life again ?

10. This verse refers to the treason of Judas, according to

what we read in the Gospel of St. John :

" Ut adimpleatur

Scriptura : Qui manditcat mecum pattern, levabit contra mecalcaneum suum" That the Scripture may be fulfilled : He that

eateth bread with me shall lift up his heel against me (John,xiii. 18).

"

Magnificavit super me supplantationem." He has

made it his boast to complete my ruin by offering to give me

up into the hands of my enemies.

11." Resuscita me; et retribuam eis." Prediction of the res

urrection of Jesus Christ : After I shall be dead on the cross,

make me rise again ; and then, as judge, I shall inflict uponthem the punishment that they deserve. The Son of God here

I Remark this touching apostrophe; the prophet seems to say: Yes,

O my God! See what Thou hast done for Thy servant, and Thou wilt

thus console him in all his tribulations, spiritual and corporal, so that

he will say: Superabiindo gandio in oinni tribulatione nostra I ex

ceedingly abound with joy in all our tribulation (2 Cor. vii. 4). Compare this with what is said in Psalm xxxvi. 25.

II In this and in the following verses it is Jesus Christ that speaks. If

he says that he has sinned , this must be understood of our iniquities

which he took upon himself.3 This verse and the following one apply to Judas.

" Ut videiet."

In order to find a favorable opportunity to execute his project.4 "

Mihi." A redundant pronoun, according to the Hebrew.


prays his Father to raise him up again, because he is prayingas a servant ; but he was well able for that matter to raise uphis body again by his own power, as the Word of the Father

and true God equal to his Father. This is what in fact happened, as he himself declared : Potestatem habeo ponendi earn

(animam meam}, et Potestatem habeo tterum sumendi earn I

have power to lay down my life ;and I have power to take it

up again {John, x. 18).

12."

Super me" Over me, on account of my death.

13. On account of my innocence, Thou hast defended mefrom my enemies, and Thou hast placed me in heaven at Thyright hand for all eternity This happened at the Ascension of

Jesus Christ.

14. "Fiat, fiat" In the Hebrew: Amen, amen. So be it;

let all be for his praise and glory.

PSALM IV., WHICH is PSALM XLI. OF THE PSALTER.

Forced to fly from Saul, David is full of sadness in finding himself

far from the Tabernacle; he consoles himself with the hope of seeing

it again; at the same time he fosters the desire of enjoying the sight of

God in the Temple of Heaven after his exile upon earth. This should

be the desire of every Christian living in this world at a distance from

his heavenly country. He should desire without ceasing for the momentwhen he can go to see face to face the God of his love. 1

1. QUEMADMODUM deside- i. As the hart panteth after

rat cervus ad fontes aquarum : the fountains of water: so myita desiderat anima mea ad te soul panteth after thee O God.Deus.

2. Sitivit anima mea ad 2. My soul hath thirstedDeum fortem vivum : quando after the strong living God :

veniam, et apparebo ante fa- when shall I come and appearciem Dei ? before the face of God ?

3. Fuerunt mihi lacrymae 3. My tears have been mymeae panes die ac nocte : dum bread day and night : whilst it

dicitur mihi quotidie : Ubi est is said to me daily: Where is

Deus tuus ? thy God :

4. Hsec recordatus sum, et 4. These things I remem-effudi in me animam meam : bered, and poured out my soul

quoniam transibo in locum in me : for I shall go over into

tabernaculi admirabilis, usque the place of the wonderfulad domum Dei. tabernacle, even to the house

of God.1 See on the same subject Psalm Ixxxiii.

Psalm IV.XLI. of Psalter. 133

5. With the voice of joy and

praise : the noise of one feast

ing.6. Why art thou sad, O my

soul ? and why dost thoutrouble me ?

7. Hope in God, for I will

still give praise to him : thesalvation of my countenance,and my God.

8. My soul is troubled within

myself: therefore will I re

member thee from the land of

Jordan and Hermoniim, fromthe little hill.

9. Deep calleth on deep, at

the noise of thy flood gates.10. All thy heights, and thy

billows have passed over me.

n. In the day time the Lordhath commanded his mercy :

and a canticle to him in the

night.1 2. With me is prayer to the

God of my life, I will say to

God : Thou art my support.13. Why hast thou forgotten

me? and why go I in mourning, whilst my enemy afflicteth

me?14. Whilst my bones are

broken, my enemies whor

vt lumen... .uv. .,." .. trouble me have reproached\ i

me :

15. Whilst they say to meday by day : Where is thy God ?

Why art thou cast down, Omy soul ? and why dost thou

disquiet me!16. Hope thou in God, for I

will still give praise to him :

the salvation of my counte

nance, and my God.

2." Deum fortem."

The God Almighty."

Vivum" The

living God, very different from the gods of the Gentiles, who

are dead gods.

3." Dum dicitur mihi qitotidic : Ubi est Dens tuus !" As I

5. In voce exultationis, et

confessionis : sonus epulantis.

6. Quare tristis es animamea ? et quare conturbas me ?

7. Spera in Deo, quoniamadhuc confitebor illi : salutare

vultus mei, et Deus meus.

8. Ad meipsum anima meaconturbata est: propterea me-mor ero tui de terra Jordanis,et Hermoniim a monte modico.

9. Abyssusabyssum invocat,in voce cataractarum tuarum.

10. Omnia excelsa tua, et

fluctus tui super me transie-

runt.

11. In die mandavit Domi-nus misericordiam suam : et

nocte canticum ejus.

12. Apud me oratio Deovitae meae, dicam Deo: Sus-

ceptor meus es.

13. Quare oblitus es mei?et quare contristatus incedo,dum affligit me inimicus?

14. Dum confringuntur ossa

mea, exprobraverunt mihi quitribulant me inimici mei :

15. Dum dicunt mihi per

singulos dies : Ubi est Deustuus? quare tristis es animamea ? et quare conturbas me ?




hear my enemies continually saying to me in my affliction :

Where then is now thy God, in whom thou so much hopest to

console thee ?

4. I remembered these reproaches, and I poured out my soul,

that is to say, I emptied or stripped it of all earthly affections,

with the sweet thought that I should one day pass from this

exile to the admirable tabernacle in which God has established

his abode.

5." Sonus epulantis" Then I shall take part in the banquet

of the blessed, whose voice resounds with the ceaseless songsof joy and thanksgiving.

7. Have confidence in God ;for with his help I hope to go

one day to heaven, there to celebrate his mercy and say to him :

Thou art my God and the salvation of my face, that is to say,

my Saviour always present to my eyes : Thou causest my face

to see Thy face.1

8." Memor era tut" To console myself, I will always think

of Thee in whatever place I am.

9. One abyss of ills invites another, which pours down uponme with a crash. David speaks here of the tribulations or

temptations that came upon him like billows raised by a storm

with terrific roaring.

10. All the waters of the heavens and all the floods of trials

with which Thou triest Thy servants, seem to have passed over

me.

11. In the day time, or at the time of my consolations, the

Lord has made me taste of the sweetness of his mercy; but

now in this night of tribulations he wills that, resigned to his

will, I cease not to sing his praises and to bless him.

12. Therefore my prayer to God, the author and the preserverof my life, shall be continual in my heart ;

I will always say to

him : Lord Thou art my protector, do not abandon me.

13."

Quare oblitus es met?" But why dost Thou deal with

me as if Thou hadst forgotten me ?

15. Repetition of verses 3 and 6.

16. Repetition of verse 7.

1 See Psalm xlii. 6.

Psalm V.XLIIL of Psalter. 35

PSALM V., WHICH is PSALM XLIII. OF THE PSALTER.

What dominates in this psalm is the expression of the sentiments

which should animate the just amid the afflictions of the present life.

The psalmist, therefore, proposes to us a prayer that we should address

to God in the time of tribulation. 1

1. DEUS auribus nostris au-divimus: patres nostri annun-tiaverunt nobis.

2. Opus, quod operatus esin diebus eorum, et in diebus

antiquis.

3. Manus tua gentes disper-didit, etplantasti eos: afflixisti

populos, et expulisti eos :

4. Nee enim in gladio suo

possederunt terram, et brach-ium eorum non salvavit eos:

5. Sed dextera tua, et brach-ium tuum, et illuminatio vul-tus tui : quoniam complacuistiin eis.

6. Tu es ipse Rex meus et

Deus meus : qui mandas salutes Jacob.

7. In te inimicos nostrosventilabimus cornu, et in nomine tuo spernemus insurgen-tes in nobis.

8. Non enim in arcu meosperabo: et gladius meus nonsalvabit me.

9. Salvasti enim nos de affli-

gentibusnos: et odientes nosconfudisti.

10. In Deo laudabimur totadie: et in nomine tuo con-fitebimur in saeculum.

1. WE have heard, O God,with our ears : our fathers havedeclared to us

2. The work thou hastwrought in their days: and in

the days of old.

3. Thy hand destroyed the

Gentiles, and thou plantedstthem : thou didst afflict the

people and cast them out.

4. For they got not the possession of the land by theirown sword, neither did theirown arm save them :

5. But thy right hand andthy arm, and the light of thycountenance : because thouwast pleased with them.

6. Thou art thyself my kingand my God : who command-est the saving of Jacob.

7. Through thee we will

push down our enemies withthe horn, and through thyname we will despise them thatrise up against us.

8. For I will not trust in mybow: neither shall my swordsave me.

9. But thou hast saved usfrom them that afflict us : andhast put them to shame thathate us.

10. In God shall we gloryall the day long: and in thyname we will give praise for

ever.

1 The holy Fathers regard this psalm as prophetic. It is the peopleof God that speak: groaning under oppression, they represent to the

Lord the benefits that they once received from his bounty; then theydescribe their present miseries, and ask the help that they need.


11. Nunc autem repulisti et

confudisti nos : et non egre-dieris Deus in virtutibus nos-tris.

12. Avertisti nos retrorsum

post inimicos nostros : et quioderunt nos, diripiebant sibi.

13. Dedisti nos tanquamoves escarum ; et in gentibusdispersisti nos.

14. Vendidisti p o p u 1 u mtuum sine pretio : et non fuit

multitudo in commutationibuseorum.

15. Posuisti nos opprobriumvicinis nostris, subsannatio-nem et derisurn his, qui sunt in

circuitu nostro.

16. Posuisti nos in similitu-

dinem Gentibus: commotio-nem capitis in populis.

17. Tota die verecundia meacontra me est, et confusiofaciei meae cooperuit me.

1 8. A voce exprobrantis, et

obloquentis : a facie inimici,et persequentis.

19. Hsec omnia venerunt su

per nos, nee obliti sumus te :

et inique non egimus in testa-

mento tuo.

20. Et non recessit retro cornostrum : et declinasti semjtasnostras a via tua :

21. Quoniam humiliasti nosin loco afflictionis, et cooperuitnos umbra mortis.

22. Si obliti sumus nornenDei nostri, et si expandimusmanus nostras ad deum alie-

11. But now thou hast castus off, and put us to shame:and thou O God wilt not goout with our armies.

12. Thou hast made us turnour back to our enemies: andthey that hated us plunderedfor themselves.

13. Thou hast given us uplike sheep to be eaten : thouhast scattered us among thenations.

14. Thou hast sold thy people for no price : and there wasno reckoning in the exchangeof them.

15. Thou hast made us a re

proach to our neighbors, ascoff and derision to them thatare round about us.

16. Thou hast made us a byword, among the Gentiles: a

shaking of the head among the

people.17. All the day long my

shame is before me: and theconfusion of my face hath covered me.

1 8. At the voice of him that

reproacheth and detractethme : at the face of the enemyand persecutor.

19. All these things havecome upon us, yet we have not

forgotten thee : and we havenot done wickedly in thy covenant.

20. And our heart hath notturned back : neither hast thouturned aside our steps from

thy way.21. For thou hast humbled

us in the place of affliction,

and the shadow of death hathcovered us.

22. If we have forgotten thename of our God, and if wehave spread forth our hands toa strange god :

Psalm V.XLIIL of Psalter. 137

23. Nonne Deus requiret 23. Shall not God search out

ista ? ipse enim novit abscon- these things? for he knoweihdita cordis. the secrets of the heart.

24. Quoniam propterte mor- 24. Because for thy sake wetificamur tota die: aestimati are killed all the day long: wesumus sicut oves occisionis. are counted as sheep for the

slaughter.

25. Exurge, quare obdormis 25. Arise, why sleepest thou,Domine? exurge, et ne repel- O Lord? arise, and cast us notlas in finem. off to the end.

26. Quare faciem tuam aver- 26. Why turnest thou thytis : oblivisceris inopiae nos- face away, and forgettest ourtrae, et tribulationis nostrae? want and our trouble?

27. Quoniam humiliata est 27. For our soul is humbledin pulvere anima nostra : con- down to the dust: our belly

glutinatus est in terra venter cleaveth to the earth,

noster.

28. Exurge Domine, adjuva 28. Arise, O Lord, help usnos: et redime nos propter and redeem us for thy name s

nomen tuum. sake.

3. Thy powerful arm scattered the idolatrous nations that

dwelt in the land of promise, and there Thou didst establish

our fathers.1

5. But all was the work of Thy power, because Thou didst

look upon them with a gracious eye, and Thou wast pleased to

favor them.

6."

Qui mandas salutes Jacob" Thou who providest for the

salvation of Jacob, that is to say, of Thy people who descend

from Jacob.

7." Inimicos nostros ventilabitmts cornu." We shall scatter

our enemies. 2

12." Avcrtistt nos retrorsum post intmicos nostros." Thou

hast subjected us to our enemies, so that they have made us

their prisoners, and we are forced to follow them.

14. Thou hast allowed Thy people to be sold for nothing;and there was none among the multitude who offered a pricefor the men of Thy people because they despised them as not

worth buying.

1"Plantastieos" A significant metaphor, more fully developed in

Psalm Ixxix. 10, n, 12.

2 " Ventilabimus cornu. "An expression, the energy of which Gaumewith Bellarmine brings forward in this phrase: We will scatter them, as

a bull when infuriated casts into the air with his horns earth or straw.

1 38 Tuesday at Matins.

20." Declinasti semitas nostras." It is generally thought that

the negative participle Non, which is found in the first part of

the verse, is wanting here. St. Jerome translates the passagethus : Non declinaverunt Semites nostra. Hence the meaning of

it is : Thou hast not permitted our steps to wander from Thyway.

21. "In loco afflictionis" To the depth of misery. St.

Jerome s translation is : In locum draconum To a place of

dragons, which means a place of horrors. " Umbra mortis"

The shadow of death, after which darkness alone remains;

this denotes a great obscurity.

25."

Quare obdormis?" Why dost Thou make as thoughThou sleepest, and takest no more care of us?

27. We see ourselves humbled and despised as the dust that

is trodden under foot; hence, prostrate with our faces to the

earth, we implore Thy mercy.28.

" Redime nos proptcr nomen tuum" Deliver us from so

many evils for the glory of Thy name.

PSALM VI., WHICH is PSALM XLIV. OF THE PSALTER.

A canticle in honor of Jesus Christ and of the Church, his Spouse.

The prophet plainly announces the mystery of the Incarnation of the

Word and the victory which the Redeemer was to gain over the world. 1

1. ERUCTAVIT cor meum i. MY heart hath uttered a

verbum bonum : dicoego opera good word : I speak my worksmea Regi. to the king:

2. Lingua mea calamus scri- 2. My tongue is the pen of

bee, velociter scribentis. a scrivener that writeth swiftly.

3. Speciosus forma prse filiis 3. Thou art beautiful above

hominum, diffusa est gratia in the sons of men: grace is

labiis tuis : propterea benedixit poured abroad in thy lips:te Deus in aeternum. therefore hath God blessed

thee forever.

4. Accingere gladio tuo su- 4. Gird thy sword upon thyper femur tuum, potentissime. thigh, O thou most mighty.

5. Specie tua et pulchritu- 5. With thy comeliness anddine tua intende, prospere pro- thy beauty set out, proceedcede, et regna, prosperously, and reign.

1 We read in the title : Canticum pro Dilecto A song for the Be

loved. By this well-beloved we generally understand the Man-God,

oi whom the heavenly Father has said: Hie est Filius meus dilectus

This is my beloved Son (Matt. iii. 17).

Psalm VLXLIV. of Psalter. 139

6. Propter veritatem, et

mansuetudinem, et justitiam :

et deducet te mirabiliter dex-

tera tua.

7. Sagittae tuae acutae, po-

puli sub te cadent: in cordainimicorum regis.

8. Sedes tua Deus in saecu-

lum sseculi: virga directionis

virga regni tui.

9. Dilexisti justitiam, et odi-

sti iniquitatem : proptereaunxit te Deus, Deus tuus oleolaetitiae prae consortibus tuis.

10. Myrrha, et gutta, et ca-

sia a vestimentis tuis, a domi-bus eburneis : ex quibus delec-

taverunt te filiae regum in hon-ore tuo.

IT. Astitit regina a dextris

tuis in vestitu deaurato : cir-

cumdata varietate.

12. Audi filia, et vide, et in-

clina aurem tuam : et oblivis-

cere populum tuum, et do-mum patris tui.

13. Et concupiscet Rex de-corem tuum : quoniam ipse est

Dominus Deus tuus, etadora-bunt eum.

14. Et filiae Tyri in mune-ribus vultum tuum depreca-buntur: omnes divites plebis.

15. Omnis gloria ejus filiae

Regis ab intus, in fimbriis

aureis circumamicta varietati-

bus.1 6. Adducentur Regi virgi-

nes post earn : proximae ejusafferentur tibi.

17. Afferentur in laetitia et

exultatione : adducentur in

templum Regis.

6. Because of truth andmeekness and justice : and thyright hand shall conduct thee

wonderfully.7. Thy arrows are sharp :

under thee shall people fall,

into the hearts of the king s

enemies.8. Thy throne, O God, is

forever and ever: the sceptreof thy kingdom is a sceptre of

uprightness.9. Thou hast loved justice,

and hated iniquity: therefore

God, thy God hath anointedthee with the oil of gladnessabove thy fellows.

10. Myrrh, and stacte andcassia perfume thy garments,from the ivory houses : out of

which the daughters of kingshave delighted thee in thyglory.

11. The queen stood on thyright hand, in gilded clothing:surrounded with variety.

12. Hearken, O daughter,and see, and incline thy ear :

forget thy people and thyfather s house.

13. And the King shallgreatly desire thy beauty : for

he is the Lord thy God, andhim they shall adore.

14. And the daughters of

Tyre with gifts, yea, the rich

among the people, shall entreat all thy countenance.

15. All the glory of the

king s daughter is within, in

golden borders, clothed roundabout with varieties.

16. After her shall virgins be

brought to the king : her neigh-

bors shall be brought to thee.

17. They shall be broughtwith gladness and rejoicing:

they shall be brought into the

temple of the king.


1 8. Pro patribus tuis nati 18. Instead of thy fathers,sunt tibi filii: constitues eos sons are born to thee: thou

principes super omnem terram. shalt make them princes overall the earth.

19. Memores erunt nominis 19. They shall rememberthytui : in omni generatione et name throughout all genera-generationem. tions.

20. Propterea populi confi- 20. Therefore shall peopletebuntur tibi in aeternum : et praise thee forever: yea for-

in Sceculum sseculi. ever and ever.

1. My heart, full of divine illuminations, breaks out in holy

words, and utters this hymn in honor of my King, who is the

Messias.

2. My tongue is as the pen in the hand of a rapid writer, whowrites all that is dictated to him by the Holy Spirit.

1

3. Thou, my King and my Saviour.

5."

Specie tua et pulchritudine tua." St. Jerome translates :

Gloria tua et decore tuo. "Intende." Go forward. "

Prospere

procede, et regna"Do not cease to advance from victory to

victory, and establish Thy reign in the world.

6. Reign with truth, that is, with fidelity to Thy promises,

with the meekness that Thou usest towards sinners, and with

the justice that Thou exercisest in judging the obstinate ; thus

will Thy power lead Thee on wonderfully to extend Thykingdom.

7. The people, conquered by Thy arrows, or by the rays of

Thy light which has power to penetrate hearts, will fall and

submit themselves to Thee, so that Thy enemies, who before

despised Thee, shall be brought to adore Thee.

8. Thus, O God, Saviour of the world ! Thy throne, or Thyreign, unlike the temporal reigns of other kings, shall be eter-

1 Bellarmine says that these first two verses are a kind of preface

admonishing us in a special manner that this psalm is a pure prophecy.

The prophet then begins by a certain apostrophe, transported as it

were with admiration without naming the hero to whom he addresses

himself in his contemplation He exalts his personal qualities, his

royal and divine dignity, the greatness and prosperity of his reign;

then (verse n) he eulogizes his Spouse, to whom he gives advice full of

wisdom, and predicts (verse 18) the fruit of her sublime union; he con

cludes (verse 19) by saying that everything should contribute to the

glory of our Lord.

Psalm VI.XLIV. of Psalter. 141

nal in the Church ; and Thy rod, that is, Thy sceptre or Thygovernment, shal] ever be most just

"

Virga directionis meansthe same as Virga rcctissima.

1

9." Pro; consortibus tuis" That is, Exalting Thee, so as to

make Thee sit at his right hand a glory that surpasses that of

all the men and angels who shall be with Thee in heaven. It

is here said that Jesus Christ is anointed or constituted Kingof the world. This is to be understood, not of his divinity, butof his humanity. We are to understand also that he is anointedwith the unction of grace as Head of the faithful, who throughhis merits shall receive graces from God.

10. "A vestimentis tuis, a domibus eburneis." Here by the

garments and by the ivory houses is to be understood the mostsacred humanity of the Redeemer. Hence the verse is thus

explained : From Thy humanity comes the odor of most pureand sweet perfumes; an odor that leads the daughters of the

kings, or great souls, to rejoice Thee by running to adoreThee.

11."

Regtna" By this Queen is understood the Church,and we may also understand the Mother of God, or every holysoul that is a spouse of Jesus Christ, and therefore a queen, asSt. Bernard says : Singulce animce singulce sponsce Every soul,a spouse.

12. Then is said to this Queen:"

Vide, et inclina auremtuam." Behold the honor to which thou art raised, andlisten to that which thou hast to do.

13. The King shall love thy beauty, he who is thy Spouse,whom alone thou shouldst love, since he is the Lord, thy God,and whom in the end all must adore.

14. This is addressed only to the Church : The daughters of

Tyre, that is, the Gentile nations, shall honor thee with giftsand offerings ; among them shall be seen all the great ones ofthe people prostrating themselves before thee, to implore thyprotection.

15. Her glory should consist in interior virtues of the soul,more than in exterior ornaments or in what is manifest toothers. 2

Virga aquitatis." See Epistle to the Hebrews, in which St. Paulcites this and the following verse (Heb. i. 8).

"jus." According to Bcllarmine and other interpreters, this


16, 17. In the train of the Spouse many virgins shall be

brought to the King in his temple; but they shall be those

only that are her nearest, that is, united with the Queen and

Spouse, who is the Church, according to the explanation of

St. Basil and St. Augustine.1 8. According to St. Basil, St. John Chrysostom, St. Jerome,

and St. Augustine, these words are addressed to the Church,and their sense is: O Spouse of the Saviour! instead of the

fathers of old, the patriarchs and the prophets, who are nowno more, there are born to thee sons, the apostles, the disciples

and their successors, whom thou hast constituted princesover the whole earth ; for by their preaching the Gospel thou

hast subjected all the nations to thy obedience.

19. O Lord! these apostles, these disciples and their suc

cessors in every age, shall continue to preach throughout all

generations Thy name, that is, Thy power and Thy mercytowards men. " Memores erunt." Many, according to the

present Hebrew text and the Greek version, read : Memor ero

I shall remember. But St. Jerome and St. Augustine follow

the Vulgate.20. Therefore the nations, converted to the faith, will never

cease to adore Thee.

PSALM VII., WHICH is PSALM XLV. OF THE PSALTER.

St. Ambrose, St. Jerome, St. Augustine, St. John Chrysostom, Theo-

doret, and Euthymius, unanimously teach that this psalm is to be under

stood of the Catholic Church with* regard to the victories that she has

gained over her persecutors, and her stability under the protection of

God.

1. DEUS noster refugium, et i. OUR God is our refuge andvirtus: adjutor in tribulationi- strength: a helper in troubles,

bus, quse invenerunt nos nimis. which have found us exceed

ingly.2. Propterea non timebimus, 2. Therefore we will not fear,

dum turbabitur terra : et trans- when the earth shall be troub-ferentur montes in cor maris. led : and the mountains shall

be removed into the heart of

the sea.

pronoun is redundant. "

FiliceRegis."

The Spouse of the King is also

he King s daughter; this is very applicable to the Church and to other

significations.

Psalm VILXLV. of Psalter. 143

3. Sonuerunt, et turbataesunt aquae eorum : conturbatisunt monies in fortitudine

ejus.

4. Fluminis impetus laetifi-

cat civitatem Dei : sanctifi-

cavit tabernaculum suum Al-tissimus.

5. Deus in medio ejus, noncommovebitur: adjuvabit earnDeus mane diluculo.

6. Conturbatae sunt Gentes,et inclinata sunt regna : deditvocem suam, mota est terra.

7. Dominus virtutum nobis-cum : susceptor noster DeusJacob.

8. Venite, et videte operaDomini, quae posuit prodigiasuper terram: auferens bella

usque ad finem terrae.

9. Arcum conteret, et con-

fringet arma : et scuta combu-ret igni.

10. Vacate, et videte quo-niam ego sum Deus: exal taborin Gentibus, et exaltabor in

terra.

11. Dominus virtutum nobis-cum : susceptor noster DeusJacob.

3. Their waters roared andwere troubled : the mountainswere troubled with his

strength.4. The stream of the river

maketh the city of God joyful :

the most High hath sanctifiedhis own tabernacle.

5. God is in the midst thereof, it shall not be moved : Godwill help it in the morningearly.

6. Nations were troubled, and

kingdoms were bowed down :

he uttered his voice, and theearth trembled.

7. The Lord of armies is

with us: the God of Jacob is

our protector.8. Come and behold ye the

works of the Lord, what wonders he hath done upon earth :

making wars to cease even tothe end of the earth.

9. He shall destroy the bow,and break the weapons : andthe shields he shall burn in thefire.

10. Be still and see that I amGod : I will be exalted amongthe nations, and I will be exalted in the earth.

11. The Lord of armies is

with us: the God of Jacob is

our protector.

3. "Eorum." Bossuet with St. Jerome, following the Hebrew, reads : Ejus.

1

4. In the midst of these storms, the Lord will cause to flow

down a river of peace which shall rejoice the city of God, that

is, the holy Church, which the Most High has chosen for his

temple by sanctifying it with his grace.

5. God will always remain with her, assisting her from the

first dawn of the morning, that is, from the moment of its

birth.

1 This verse is obscure." In fortitudine ejus" Many refer these

to God, and translate : By his power.


6."

Inclmata" St. Jerome translates: Concussa Shaken.

When the Church was established the nations were troubled

and the kingdoms were shaken.

7. For ourselves we have no cause to fear, privileged as weare.

10. "Vacate" According to the Hebrew: Cessate, There

fore you who are my servants leave alone your earthly cares

and employ yourselves in reflecting that I alone myself amGod, for whom all things exist, and upon whom all things de

pend ; a day will come when I shall be exalted, that is, acknowl

edged as the sovereign Lord of the universe, by the nations and

through the whole earth.

11. Repetition of verse 7 for the conclusion, that is to say:Let us then rejoice that we his faithful servants have on our

side to protect us this great, all-powerful God.

PSALM VIII., WHICH is PSALM XLVI. OF THE PSALTER.

This psalm presents two literal senses : In the first, it refers to the

triumph of the Ark when it was carried to Mount Sion (2 Kings, vi. 15);

in the second sense, it is applied, according to the opinion of several of

the holy Fathers, to the glorious Ascension of Jesus Christ into heaven.

1. OMNES Gentes plaudite i. O CLAP your hands all yemanibus : jubilate Deo in voce nations : shout unto God withexultationis. the voice of joy,

2. Quoniam Dominus excel- 2. For the Lord \smost high,sus, terribilis : Rex magnus he is terrible : he is a great kingsuper omnem terram. over all the earth.

3. Subjecit populos nobis : 3. He hath subdued the peo-et Gentes sub pedibus nostris. pie under us : and the nations

under our feet.

4. Elegit nobis hereditatem 4. He hath chosen for us his

suam : speciem Jacob, quam inheritance : the beauty of Ja-dilexit. cob which he hath loved.

5. Ascendit Deus in jubilo : 5. God is ascended with ju-et Dominus in voce tubae. bilee : and the Lord with the

sound of trumpet.6. Psallite Deo nostro, psal- 6. Sing praises to our God,

lite : psallite Regi nostro, psal- sing ye : sing praises to ourlite. king, sing ye.

7. Quoniam Rex omnis terrae 7. For God is the king of all

Deus : psallite sapienter. the earth : sing ye wisely.8. Regnabit Deus super Gen- 8. God shall reign over the

tes : Deus sedet super sedem nations : God siUeth on his,

sanctam suam. hly throne,

Psalm VIILXLVL of Psalter. 145

9. Principes populorum con- 9. The princes of the peoplegregati sunt cum Deo Abra- are gathered together withham : quoniarn dii fortes terrae, the God of Abraham : for thevehementer elevati sunt. strong gods of the earth are

exceedingly exalted.

2. He is the Lord, supreme above all by his majesty, terribleto all by his power; he is the great Monarch who holds dominion over the whole earth.

4. Among all the nations, he has chosen us to be his especialinheritance, because we are the children of Jacob, whom he somuch loved. 1

5. "Ascendit Deus" Our Lord ascends to heaven by his ownpower, because he is God.

7."

Psallite sapienter."

Render to him (wisely) the praisesthat he deserves, and as he deserves. 2

8. He shall reign as God over all nations; as God he shall sit

upon his heavenly throne, at the right of the eternal Father.

9."

Principes populorum congregati sunt cum Deo Abraham"

According to the Hebrew: Congregati sunt, popithis Dei Abra-ham The princes of the Gentile people are united with the

people of the God of Abraham. "

Quoniam dii fortes terravehementer elevati sunt" This passage is very obscure. Some,as Mattei and Genebrard, say that by the Hebrew word Elohim(the plural for the singular) Diifortes terra, God himself is tobe understood, and they explain the words thus : Deus victoriaelevatus estGod is exalted in victory. But St. Cyril, Theo-doret, and Didymus, understand by the words Dii fortes terra-

-The princes of the earth. This agrees with the translationof St. Jerome : Dii scuta terrce, that is to say : The gods, theshields of the earth, that is, Protectors, those that have sub

jects under them. " Elevati sunt" They have become exalted

"

Speciem Jacob" The beauty or the flower of the people of Israel,

that is, the Apostles and the other disciples whom our Lord chose toform the first nucleus of his Church. This agrees with what St. Paul

says (Rom. xi.).2 That is : Digne, attente, ac devote. The psalmist points out to us

the principal titles that our Lord has to our homage and to our praise:his greatness and his power (verse 2); his benefits (verses 3, 4); his glory(verse 5) ; the power that he exercises over the whole earth by the triumphof his Church (verses 8, o).


by being united in worshipping the true God. This last explanation pleases me more, because it is more in conformity with

the Vulgate and the version of the Septuagint. The passage,

then, may be thus explained : The princes, who are the protectors or rulers of the earth, have been greatly elevated by unitingin the worship of God.

PSALM IX., WHICH is PSALM XLVII. OF THE PSALTER.

In the literal sense this psalm is to be understood of the protection of

God over the earthly Jerusalem; and in the figurative sense, of the care

with which he watches over the spiritual Jerusalem, that is, over his

Church.

1. MAGNUS Dominus, et lau-

dabilis nimis : in civitate Dei

nostri, in monte sancto ejus.

2. Fundatur exultatione uni-

versse terrse mons Sion, latera

Aquilonis, civitas Regis mag-ni.

3. Deus indomibusejuscog-noscetur, cum suscipiet earn.

4. Quoniam ecce reges terrae

congregati sunt: conveneruntin unum.

5. Ipsi videntes sic admirati

sunt, conturbati sunt, commotisunt : tremor apprehendit eos.

6. Ibi doloresut parturientis,in spiritu vehementi conteres

naves Tharsis.

7. Sicut audivimus. sic vidi

mus in civitate Domini virtu-

turn, in civitate Dei nostri :

Deus fundavit earn in seternum.8. Suscepimus Deus miseri-

cordiam tuam, in medio templitui.

9. Secundum nomen tuumDeus, sic et laus tua in fines

terrse : justitia plena est dex-tua.

to. Laetetur mons Sion, et

1. GREAT is the Lord, and

exceedingly to be praised in

the city of our God, in his holymountain.

2. With the joy of the wholeearth is Mount Sion founded,on the sides of the north, the

city of the great King.3. In her houses shall God

be known, when he shall protect her.

4. For behold the kings of

the earth assembled themselves : they gathered together.

5. So they saw, and theywondered, they were troubled,

they were moved: tremblingtook hold of them.

6. There were pains as of awoman in labor. With a vehement wind thou shalt break in

pieces the ships of Tharsis.

7. As we have heard, so havewe seen, in the city of the Lordof hosts, in the city of our God :

God hath founded it forever.

8. We have received thymercy, O God, in the midst of

thy temple.9. According to thy name, O

God, so also is thy praise untothe ends of the earth : thy righthand is full of justice.

10. Let Mount Sion rejoice,

Psalm IX. XL VII. of Psalter. 147

exultent filiae Judae, propter and the daughters of Juda be

judicia tua Domine. glad, because of thy judgments,O Lord.

1 1. Circumdate Sion, et com- n. Surround Sion, and en-

plectimini earn : narrate in tur- compass her: tell ye in herribus ejus. towers.

12. Ponite corda vestra in 12. Set your hearts on hervirtute ejus : et distribute do- strength : and distribute hermos ejus ; ut enarretis in pro- houses, that ye may relate it in

genie altera. another generation.13. Quoniam hie est Deus, 13. For this is God, our God

Deus noster in aeternum, et in unto eternity, and for ever andsaeculum saeculi : ipse reget nos ever : he shall rule us for ever-in saecula. more.

i. "In civitate Dei nostri, in monte sanctoejus."

In the city

of Jerusalem, and especially on the holy mountain of Sion,

where our God makes his glory shine forth.

3. God shall be known among the inhabitants of this city,

when he shall defend it against the attacks of its enemies.

4." Convenerunt in unum." They have assembled for the

purpose of laying it waste.

5."

ipsi vidcntes sic admirati sunt" On seeing that the hand

of the Omnipotent protects it, they are seized with great aston

ishment.

6. They shall suffer pains like those that a woman endureth

in childbirth: Thou, O Lord! wilt raise stormy winds, which

shall break in pieces the ships of Tharsis;that is, the largest

ships, such as those that sailed to Tharsis. 1

7. Mark now what the inhabitants of Jerusalem will say :

What was promised us we have with our own eyes seen veri

fied in the city of our God, who has made its foundations ever

lasting. This has indeed been verified in the Church, of which

it is said : Et portcc inferi non pravalebunt adversus earn The

gates of hell shall not prevail against her (Matt. xvi. 18).

8. "/;/ medio teinpli tut" In Thy Church, and in the sightof the whole world.

9. As Thou hast made known, O Lord ! Thy great name

throughout the earth, so everywhere has Thy glory been proclaimed ; and so also has Thy power been praised, which is

1 "

Tharsis" It is not known what this name designates; it is sup

posed to be India.


always full of justice in rewarding the good and in punishingthe wicked.

10."

Propterjudicia tua." On account of the just judgmentsthat Thou, O Lord ! dost exercise on earth. 1

11. Come, O nations! come all of you to dwell round about

Sion so that she may be in the midst of you ; then preach the

Gospel from her towers, that is, publicly." Narrate in tiirribus

ejus." According to the Hebrew : Numerate turres ejus Count

the high towers that defend her.

12. Apply yourselves to consider her strength, and distribute

or assign to the different inhabitants, or workmen, the places

destined for the construction of their houses, that is, of their

particular churches, so that when the city is built up and filled

with a faithful people, we may transmit to posterity the knowl

edge of the true God.

PSALM X., WHICH is PSALM XLVIII. OF THE PSALTER.

The psalmist here addresses the faithful, to teach them to despise the

goods of this world and to fear only a bad death which must be followed

by the sentence of condemnation. Then he raises their thoughts to

the consideration of this truth, that only in God can true happiness be

found. Of course, all this is said in an obscure manner; but thanks to

the light of the Gospel, we are able to see the thought of the prophet.

1. AUDITE haec omnes Gen- i. HEAR these things all yetes : auribus percipite omnes, nations: give ear, all ye in-

qui habitatis orbem : habitants of the world :

2. Quique terrigense, et filii 2. All you that are earth-

hominum : simul in unum dives born, and you sons of men :

et pauper. both rich and poor together.

3. Osmeumloquetursapien- 3. My mouth shall speak wis-

tiarn : et meditatio cordis mei dom : and the meditation of

prudentiam. my heart understanding.

1 " Lcetetur mons Sion, et exsultent filife Juda."The prophet has

just said to God that his right hand is full of justice; he here invites

Jerusalem and the other cities of Judea, that is, the Mother Church and

then all the churches successively established in the world, to rejoice at

the effects of his justice; then, in the following verses, he asks all the

members to unite themselves to their Head in a loving manner, in order

to fortify the holy city by making reign therein order and life, which

should be a continual sermon and a manifest sign of God s presence in

the midst of it.

Psalm X.XL VIII. of Psalter. 1 49

4. Inclinabo in parabolamaurem meam : aperiam in psal-terio propositionem meam.

5. Cur timebo in die mala?

iniquitas calcanei mei circum-dabit me :

6. Qui confidunt in virtute

sua : et in multitudine divitia-

rum suarum gloriantur.7. Frater non redimit, redi-

met homo : non dabit Deo pla-cationem suam.

8. Et pretium redemptionisanimae suae: et laborabit in

aeternum, et vivet adhuc in

finem.

9. Non videbit interitum,cum viderit sapientes mori-entes : simul insipiens, et stul-

tus peribunt.10. Etrelinquentalienisdivi-

tias suas : et sepulchra eorumdomus illorum in seternum.

11. Tabernacula eorum in

progenie, et proven ie : vocave-runt nomina sua in terris suis.

12. Et homo, cum in honoreesset, non intellexit : compara-tus est jumentis insipientibus,et similis factus est illis.

13. Haec via illorum scanda-lum ipsis: et postea in ore suo

complacebunt.

14. Sicut oves in inferno po-siti sunt : mors depascet eos.

15. Et dominabuntur eorumjusti in matutino: et auxiliumeorum veterascet in inferno a

gloria eorum.16. Verumtamen Deus redi-

met animam meam de manuinferi, cum acceperit me.

17. Ne timueris cum dives

factus fuerit homo : et cum

4. I will incline my ear to a

parable : I will open my proposition on the psaltery.

5. Why shall I fear in theevil day? the iniquity of myheel shall encompass me :

6. They that trust in their

own strength : and glory in themultitude of their riches.

7. No brother can redeem,nor shall man redeem : he shall

not give to God his ransom.8. Nor the price of the re

demption of his soul : and shall

labor forever, and shall still

live unto the end.

9. He shall not see destruc

tion, when he shall see the wise

dying : the senseless and thefools shall perish together :

10. And they shall leave their

riches to strangers : and their

sepulchres shall be their housesforever.

n. Their dwelling places to

all generations: they havecalled their lands by their

names.12. And man when he was in

honor, did not understand : hehath been compared to senseless beasts, and is become like

to them.

13. This way of theirs is a

stumbling-block to them: andafterwards they shall delightin their mouth

14. They are laid in hell like

sheep : death shall feed uponthem.

15. And the just shall havedominion over them in the

morning: and their help shall

decay in hell from their glory.1 6. But God will redeem my

soul from the hand of hell,

when he shall receive me.

17. Be not thou afraid, whena man shall be made rich : and


multiplicata fuerit gloria do- when the glory of his housemus ejus. shall be increased.

18. Quoniam cum interierit, 18. For when he shall die he.

non sumet omnia: neque des- shall take nothing away: nor

cendet cum eo gloria ejus. shall his glory descend withhim.

19. Quia anima ejus in vita 19. For in his lifetime his

ipsius benedicetur : confitebi- soul will be blessed: and he

tur tibi cum benefeceris ei. will praise thee when thou shalt

do well to him.

20. Introibit usque in proge- 20. He shall go in to the gen-nies patrum suorum : et usque erations of his fathers : and hein seternum non videbit lumen, shall never see light.

21. Homo, cum in honore 21. Man when he was in

esset, non intellexit : compara- honor did not understand : hetus est jumentis insipientibus, hath been compared to sense-

et similis factus est illis. less beasts, and made like to

them.

3. I shall speak to you only of the things that it is necessary

to know ;I will tell you what I have meditated in my heart, that

you may know how to act prudently in all that you do.

4. I shall attentively hear the truths that are proposed to

me in parable ;and this enigma I will explain to you to the

sound of the harp."

Propositionem meam" According to the

Hebrew : ^Enigma meum?

5. Why should I fear on the evil day, that is, on the day of

my judgment? Only my iniquity makes me fear, especially

the iniquity of my heel; that is, that which shall follow meunto death, which is the end of my life, as the heel is the end

of my body.

7. Prater non redimit, redimet homo," Non is again under

stood before homo, according to the usage of Scripture, as Bel-

larmine remarks. The sense, then, is : At the moment of death

their brother will be unable to deliver them from the peril ;and

much less will any other man be able to do so.2

1 These first four verses form the exordium. The prophet invites all

men, of every condition, to listen most attentively to him. He then

sets forth his subject: lessons of wisdom and prudence which he has

meditated upon in his heart by obeying the divine inspiration, and which

he will express in suitable and lofty language to the accompaniment of

delicious music.

2 Redimet homo."

Many interpreters understand these words in an

interrogative sense : Shall another man redeem ?

Psalm X.XL VIII. of Psalter. \ 5 1

9." Non videbit inferHum." These words, according to Bos-

suet, are to be understood in an ironical sense as if the prophetsaid : An putabit se non visurum interitum? Will he supposethat he will not see death ? Others give this interpretation :

He shall not see death, that is, he shall not die before havingfinished the natural course of his life, although he sees wise

men die. Or, as Bellarmine says, we may understand the pas

sage to mean : He shall neglect to provide for death, which is

waiting for him at its time ; for the sinners avoid thinking of

death ;but alike for the fool as for the wise, there must come

a day when they must die.

11. It is there that they shall dwell for several generations;there shall be nothing left of them in their lands but their

names written on tablets of marble, or on the walls of their

houses.

12." Non intellexit." He did not understand what he should

have understood as man. 1

13." Hcec via illorum scandalum

ipsis" Such is their way,that is, their life, in which they find many dangerous occasions

that may bring them to ruin.

14. These miserable men, living like animals without reason,

they will one day find themselves as victims of divine justice,

cast into hell, where death shall feed on them; that is, where

their death will be eternal. As sheep feed upon the blades of

grass, and leave the roots to sprout forth again, so death tor

ments unceasingly the reprobate, still leaving them life, that

they may go on suffering eternally.

15. At the general resurrection, which is"morning,"

or the

beginning of the age to come, the wicked shall see the just estab

lished their masters and their judges ; then the power which

they had in this world will be shattered and destroyed in hell,

after all the vain glory of which they boasted during their life.

"Auxilium" According to the Hebrew : Robur, potestas.

1 Man, whom God has raised to so high an honor, by creating him

according to his own image, with intelligence, reason, free will, immor

tality of the soul and dominion over all earthly things, does not under

stand his dignity, his high destiny: he can if he wishes reach the happiness of God himself, and he precipitates himself into the abyss of everyevil. See Psalm xxvii. 7.


16." Cum acceperit me.

" When he shall receive me amonghis servants, after having completed the work of Redemption.

1 8." Non sumet omnia" A Hebraism : He shall take nothing

away with him.

19. The sinner shall be blessed, that is, applauded by world

lings during his life upon earth ;while he will not praise you,

save when you load him with earthly goods.20. After his wicked life this wicked man shall go in-to the

abode of his ancestors, whose bad example he has followed, and

there he will remain forever, never more to see the light.

21. Repetition of verse 12 for the conclusion.

PSALM XI., WHICH is PSALM XLIX. OF THE PSALTER.

This psalm describes the second coming of Jesus Christ, which will

be public and full of majesty, in contrast with his first coming, which

was humble and hidden.

I. DEUS deorum Dominuslocutus est: et vocavit terram.

2. A solis ortu usque ad oc-

casum : ex Sion species decoris

ejus.

3. Deus manifeste veniet:

Deus noster et non silebit.

4. Ignis in conspectu ejusexardescet : et in circuitu ejus

tempestas valida.

5. Advocabit ccelum desur-

sum : et terram discernere po-pulum suum.

6. Congregate illi sanctos

ejus : qui ordinant testamen-tum ejus super sacrificia.

7. Et annuntiabunt cceli jus-titiam ejus: quoniam Deus ju-dex est.

8. Audi populus meus, et

loquar : Israel, et testificabor

tibi : Deus Deus tuus ego sum.

9. Non in sacrificiis tuis ar-

guam te : holocausta autemtua in conspectu meo sunt

semper.

1 . THE God of gods, the Lordhath spoken : and he hathcalled the earth,

2. From the rising of the sun,to the going down thereof : outof Sion the loveliness of his

beauty.3. God shall come manifest

ly: our God shall come, andshall not keep silence.

4. A fire shall burn beforehim : and a mighty tempestshall be round about him.

5. He shall call heaven fromabove and the earth, to judgehis people,

6. Gather ye together his

saints to him: who set his

covenant before sacrifices.

7. And the heavens shall

declare his justice : for God is

judge.8. Hear O my people, and I

will speak : O Israel, and I will

testify to thee ;I am God, thy

God.

9. I will not reprove thee for

thy sacrifices: and thy burnt-

offerings are always in mysight.

Psalm XLXLIX. of Psalter. 153

10. Non accipiam de domot ,a vitulos : neque de gregibustuis hircos.

11. Quoniam meae sunt om-nes ferae silvarum, jumenta in

montibus et boves.

12. Cognovi omnia volatilia

cceli : et pulchritudo agri me-cum est.

13. Si esuriero, non dicamtibi : meus est enim orbis ter-

rae, et plenitude ejus.

14. Numquid manducabocarnes taurorum ? aut sangui-nem hircorum potabo ?

15. Immola Deo sacrificium

laudis : et redde Altissimo votatua.

16. Et invoca me in die tri-

bulationis: eruam te, et hono-rificabis me.

17. Peccatori autem dixit

Deus : Quare tu enarras justi-tias meas, et assumis testamen-tum meum per os tuum ?

18. Tu vero odisti discipli-nam : et projecisti sermonesmeos retrorsum.

19. Si videbas furem, curre-

bas cum eo : et cum adulteris

portionem tuam ponebas.

20. Os tuum abundavit mali-

tia : et lingua tua concinnabatdolos.

21. Sedens adversus fratrem

tuum loquebaris, et adversusfilium matris tuae ponebasscandal urn : haec fecisti, et ta-

cui.

22. Existimasti inique quodero tui similis : arguam te, et

statuam contra faciem tuam.

23. Intelligite haec qui obli-

viscimini Deum : nequando ra-

piat, et non sit qui eripiat.

10. I will not take calves outof thy house : nor he-goats outof thy flocks.

n. For all the beasts of thewoods are mine, the cattle onthe hills, and the oxen.

12. I know all the fowls of

the air: and with me is the

beauty of the field.

13. If I should be hungry, I

would not tell thee : for theworld is mine, and the fulness

thereof.

14. Shall I eat the flesh of

bullocks? or shall I drink theblood of goats ?

15. Offer to God the sacrifice

of praise : and pay thy vows tothe most High.

16. And call upon me in the

day of trouble : I will deliver

thee, and thou shalt glorify me.

17. But to the sinner Godhath said : Why dost thou declare my justice, and take mycovenant in thy mouth ?

1 8. Seeing thou hast hated

discipline : and hast cast mywords behind thee.

19. If thou didst see a thief

thou didst run with him : andwith adulterers thou hast beena partaker.

20. Thy mouth hath abounded with evil: and thy tongueframed deceits.

21. Sitting thou didst speakagainst thy brother, and didst

lay a scandal against thymother s son : these things hastthou done, and I was silent.

22. Thou thoughtest unjustly that I shall be like to thee :

but I will reprove thee, and set

before thy face.

23. Understand these things,

you that forget God : lest hesnatch you away, and there benone to deliver you.


24. Sacrificium laudis hono- 24. The sacrifice of praiserificabit me : et illic iter, quo shall glorify me : and there is

ostendam illi salutare Dei. the way by which I will showhim the salvation of God.

1. The God of gods,1 the true God, the Sovereign Master of

all created powers, has cited before his tribunal all men of the

earth to give an account of their lives.

2. He will make his voice heard from one extremity of the

earth to the other; and he shall come down from the heavenlySion, adorned with his glory and majesty.

3. Our God shall come in sight of the whole world, and makehimself known as the great God that he is; and then he shall

no longer be silent, as he has been in the past, seeing the sins

of the wicked, while seeming not to notice the injury that he

received.

4. The fire at his presence will burn with greater force, reduc

ing the world to ashes, according to the words of St. Peter:

Terra autem, et qnce in ipsa sunt opera, exurentur The earth

and the works which are in it shall be burnt up (2 Peter, iii. 10).

And around him there shall be a great and universal tempest,which shall throw everything into confusion on earth, in the

sea, and in the air.

5. He will then call heaven and earth, that is, all the angelsand all men, to be present at the judgment that he will makeof his people, by separating the elect from the reprobate.

6. Angels of heaven, gather around the Sovereign Judge his

saints, that is, the elect ;who besides sacrifices, that is, besides

external worship, have kept his covenant by obeying his law.

7."

Deusjudex est" The judge is God ; he cannot err.

8. Here the prophet makes Jesus Christ speak and say:

Listen, my people, to what I shall say to thee; listen, Israel,

that is, all the true faithful, to what I shall declare to thee,

through my inspirations and by my ministers; thou shouldst

believe me, for I am thy God, the true God, who knows all

things, and who loves thee.

1

Many, observes Bellarmine, are called gods by different rights ;

namely, by a false creed, as the pagan divinities or the demons; by the

grace of adoption, as the angels and saints; by similitude, as princes

and judges. But all these gods are subject to one alone, who is the

true God; called, therefore, the God of gods (see Psalm, Ixxxi. i, 6).

Psalm XI.XLIX. of Psalter. 1 5 5

9. My people, I will not reproach thee for the sacrifices that

thou hast neglected to offer to me ;for those that thou hast

offered me suffice me, and they are ever before my eyes.

12. I well know that all the birds are mine, and that which

gives richness and beauty to the fields is mine.

1 5. If thou wouldst please me, offer to me, thy God, a sacrifice

of praise, which comes not only from the lips, but from a heart

that loves me, and fulfil the promises that thou hast made

to me.

16."

Honorificabis me" Thou shalt honor me by returning

me thanks.1

17. We read in St. Jerome s translation: Quid tibi est cum

narratione prceceptorum meorum, et ut assumas pactum meum in

ore tuo? The verse may, therefore, be thus explained: The

Lord says to the sinner : Of what use is it to talk of my pre

cepts, when thou dost not observe them, and of my covenant,

when thou art wanting to it on thy part ?

18."

Disciph nam." That is, my teaching.

21." Ponebas scandalum" St. Jerome s translation is : Fabri-

cabaris opprobrium. The sense of the verse is : Sitting in com

pany with others, thou hast spoken ill of thy neighbor ;thou

hast sought to take away the good name of thy own brother;

this thou hast done, and I have been silent.

22. Didst thou think, O wicked man ! that I was like to thee ?

1 In the verses 8 to 16, the Sovereign Judge declares to the servants

of God that the sacrifices, that is, the material gifts that are offered to

him, have of themselves no value in his eyes, since they are of no use

to him, and everything belongs to him; they are agreeable to him only

inasmuch as they faithfully represent the sentiments of the heart, such

as faith, hope, charity, contrition, gratitude. See Psalm \. 17, 18. It

is the heart that the Lord wishes and upon which he looks: Dominns

autem intuetnr cor The Lord beholdeth the heart (i Kings, xvi 7).

And it is thus that he appreciates the offering of the poor widow

(Mark, xii. 42). It is the same in regard to all meritorious acts that

are rewarded in accordance with the pure intention and the interior

sacrifice. See, moreover, the conclusion, verse 24. In the following

verses, 17 to 23, the Lord points out to us that we shall have to render

to him an account of the faults committed; namely, in our thoughts in

our affections, in omissions, 18 and 22; in actions and co-operation, IQ;

in words, 20, 21.


and that I should take no account of thy offences against me?but the time will come when I shall bring up against thee thywicked life, and I will take care that thy crimes may ever be

before thy eyes, that their very hideousness may ever be thytorment.

23."

Ncquando rapiat." That so you may avoid being madeone day the prey of the devil.

24. Remember that the sacrifice of praise, that is, a good life,

is the only sacrifice that honors me;

l and this is the way bywhich I give thee to understand that thou wilt obtain salvation,

which consists in the enjoyment of the sight of God, and in

loving him for all eternity.

PSALM XII., WHICH is PSALM LI. OF THE PSALTER.

This psalm, taken in a literal sense, shows us David reproaching

Doeg, the Edomite, for having excited against him and against the

priest Achimelech the anger of Saul, and for having thus caused the

ruin of many others (i Kings, i. 22). In the mystical sense, Doegrepresents all the wicked that persecute the good.

1. QUID gloriaris in malitia, i. WHY dost thou glory in

qui potens es in iniquitate? mischief, thou that art mightyin iniquity?

2. Tota die injustitiam cogi- 2. All the day long thytavit lingua tua: sicut nova- tongue hath devised injustice :

cula acuta fecisti dolum. as a sharp razor, thou hast

wrought deceit.

3. Dilexisti malitiam super 3. Thou hast loved malice

benignitatem : iniquitatem ma- more than goodness: and in-

gis, quam loqui aequitatem. iquity rather than to speakrighteousness.

4. Dilexisti omnia verba 4. Thou hast loved all the

prsecipitationis, lingua dolosa. words of ruin, O deceitful

tongue.5. Propterea Deus destruet 5. Therefore will God destroy

te in finem : evellet te, et emi- thee forever, he will pluck thee

grabit te de tabernaculo tuo: out, and remove thee from thyet radicem tuam de terra vi- dwelling place : and thy rootventium. out of the land of the living :

1 A sacrifice of praise, as Bellarmine explains, verses 15, 24, is not

only simple praise, an agreeable word: it is our homage offered on the

altar of the heart by the fire of charity. Such an act can be performedwith or without the help of the lips, and cannot be contradicted byexterior conduct.

Psalm XII. LI. of Psalter. 1 5 7

6 Videbunt fusti, et time- 6. The just shall see and fear,

bant, et super eum ridebunt, et and shall laugh at him, and say :

cncetit : Ecce homo, qui non Behold the man that made not

posuit Deum adjutorem suum : God his helper:7. Sed speravitin multitudine 7. But trusted in the abun-

divitiarum suarum : et praeva- dance of his riches: and pre-luit in vanitate sua. vailed in his vanity.

S. Ego autem, sicut oliva 8. But I, as a fruitful olive-fructifera in domo Dei, speravi tree in the house of God, havein misericordia Dei in aeter- hoped in the mercy of Godnum: et in saeculum saeculi. forever and ever.

9. Confitebortibi in saeculum 9. I will praise thee forever,

quia fecisti : et expectabo no- because thou hast done it : andmen tuum,quoniam bonum est I will wait on thy name, for it

in conspectu sanctorum tuo- is good in the sight of thyrum. saints.

1. "In iniquitate" In doing injury to others.

2. All the time thou hast employed thy tongue only to offend

others unjustly ; thou hast used it as a well-sharpened razor to

deceive."*

3. Thou hast loved to do evil to thy neighbor better than to

do him good : thou hast sought to speak to his damage more

readily than to his advantage.

5." Radtcem tuam" He will make thee disappear with all

thy race, as a tree is felled and pulled up with all its roots.

6. The just shall see all this, and they will have horror there

at ; at the same time they will laugh at his ruin, and will say:Behold the man who refused to put his trust in God, as if he

did not need his help.

7." Prcpvalutt in vanitate stta." He reckoned on his vain

supports, which gave him a promise of happiness.

9. I will never cease to thank Thee for Thy benefits;and in

all my tribulations I will wait for the help of Thy goodness,which never fails to succor Thy servants.

1 "

Cogitavit lingua." Poetical figure, to say that one has not spokenwithout premeditation.

" Sicut novacula acufa." Comparison which

expresses promptness and facility. The two following verses show the

source of evil in the perversity of the heart.

158 Wednesday at Matins.

Wednesday at Matins.

PSALM I., WHICH is PSALM LII. OF THE PSALTER.

The psalmist deplores the corruption of mankind, and prays God to

deliver his people from the persecution of the wicked. He speaks also

of God s goodness in waiting for sinners to do penance; and at the same

time he sighs for the coming of the Redeemer to deliver man from the

slavery of the devil, typified by the captivity of Babylon.1

1. DIXIT insipiens in cordesuo : Non est Deus.

2. Corrupt! sunt, et abomi-nabiles facti sunt in iniquitati-bus: non est qui faciat bo-num.

3. Deus de ccelo prospexitsuper filios hominum : ut vi-

deat si est intelligens, aut re-

quirens Deum.

4. Omnes declinaverunt, si-

mul inutiles facti sunt : nonest qui faciat bonum, non est

usque ad unum.5. Nonne scient omnes qui

operantur iniquitatem, qui de-

vorant plebem meam ut cibum

pan is ?

6. Deum non invocaverunt :

illic trepidaverunt timore, ubinon erat timor.

7. Quoniam Deus dissipavitossa eorum qui hominibus pla-cent: confusi sunt, quoniamDeus sprevit eos.

8. Quis dabit ex Sion salu-

tare Israel ? cum converterit

Deus captivitatem plebis suae,

exultabit Jacob, et laetabitur

Israel.

1. THE fool said in his heart :

There is no God.2. They are corrupted, and

become abominable in iniquities : there is none that doth

good.3. God looked down from

heaven on the children of men :

to see if there were any thatdid understand, or did seekGod.

4. All have gone aside, theyare become unprofitable to

gether : there is none that doth

good, no not one.

5. Shall not all the workersof iniquity know ; who eat upmy people as they eat bread ?

6. They have not called uponGod : there have they trembledfor fear, where there was nofear.

7. For God hath scattered thebones of them that please men :

they have been confounded,because God hath despisedthem.

8. Who will give out of Sionthe salvation of Israel ? whenGod shall bring back the captivity of his people, Jacob shall

rejoice, and Israel shall be glad.

1 All the verses of this psalm, except verse 7, and some differences of

expression are found in Psalm xiii.

Psalm ILLIV. of Psalter. 1 5^

1."

Insipiens" The impious man becomes a fool by his im

piety. A man must have lost his reason to think that there is

no God.

2. Miserable men ! living a life of moral corruption, theyhave become abominable by their iniquity before God andbefore men ; there is not one among them who does a goodaction.

3. "Intelligent, aut rcqmrens Deum." Who understands his

duty, and seeks to please God.

4." Oinnes declinaverunt, simul tnutiles facti sttnf." All are

wanting to their duty, and thus render themselves useless toGod and to men.

5. Will these unhappy men then never know their perversity,and will they continue to oppress my people with as much easeas one eats bread ?

6. The cause of their wicked life comes from their not wish

ing to call upon the Lord in the dangers of offending him; they

fear where there is no cause for fear, that is, they fear to losesome earthly good, and they are not afraid of losing the graceof God.

7. God will utterly destroy those that displease him in orderto please men

; they shall be confounded; for as they despise

God, so also shall they be despised by God.8. The fools will say: Who will come from Sion to save

Israel? But when God shall turn the slavery of his peopleinto glorious liberty, this same people shall be rilled with joy,

PSALM II., WHICH is PSALM LIV. OF THE PSALTER.

David, persecuted by his son Absalom, and imploring the help of

God: such, in the literal sense, is the subject of this psalm. But St.

Hilary and St. Jerome apply this psalm to Jesus Christ, betrayed byJudas and persecuted by the Jews. Generally speaking, it may be

applied to all the just, persecuted in this life by men or devils.

1. EXAUDI Deus orationem i. HEAR, O God, my prayer,meam, et ne despexeris depre- and despise not my supplica-cationem meam : intendemihi, tion : be attentive to me andet exaudi me. hear me.

2. Contristatus sum in exer- 2. I am grieved in my exer-citatione mea : et conturbatus cise : and am troubled at thesum a voce inimici, et a tribu- voice of the enemy, and at thelatione peccatoris. tribulation of the sinner.

i6o Wednesday at Matins.

3. Quoniam declinaverunt in

me iniquitates : et in ira mo-lesti erant mihi.

4. Cor meum conturbatumest in me : et formido mortiscecidit super me.

5. Timor et tremor venerunt

super me : et contexerunt metenebrae.

6. Et dixi : Quis dabit mihi

pennas sicut columbae, et vo-

labo, et requiescam ?

7. Ecce elongavi fugiens : et

mansi in solitudine.

8. Expectabam eum, qui sal-

vum me fecit a pusillanimitate

spiritus et tempestate.9. Prsecipita Domine, divide

linguas eorum : quoniam vidi

iniquitatem, et contradic-tionem in civitate.

10. Dieacnoctecircumdabitearn super muros ejus iniqui-tas : et labor in medio ejus, et

injustitia.11. Et non defecit de plateis

ejus usura, et dolus.

12. Quoniam si inimicusmeus maledixisset mihi, sus-

tinuissem. utique.

13. Et si is, qui oderat me,super me magna locutus fu-

isset : abscondissem me forsi-

tan ab eo.

14. Tu vero homo unanimis,dux meus, et notus meus :

15. Qui simul mecum dulces

capiebas cibos : in domo Deiambulavimus cum consensu.

16. Veniat mors super illos:

et descendant in infernum vi-

ventes :

17. Quoniam nequitiae in ha-bitacuils eorum, in medioeorum.

3. For they have cast ini

quities upon me : and in wrath

they were troublesome to me.4. My heart is troubled with

in me : and the fear of deathis fallen upon me.

5. Fear and trembling arecome upon me: and darknesshath covered me,

6. And I said : Who will giveme wings like a dove, and I

will fly and be at rest ?

7. Lo, I have gone far off

flying away : and I abode in

the wilderness.8. I waited for him that hath

saved me from pusallanimityof spirit, and a storm.

9. Cast down, O Lord, anddivide their tongues : for I

have seen iniquity and contradiction in the city.

10. Day and night shall ini

quity surround it upon its

walls : and in the midst thereofare labor, and injustice.

11. And usury and deceit

have not departed from its

streets.

12. For if my enemy had re

viled me, I would verily haveborne with it.

13. And if he that hated mehad spoken great things againstme : I would perhaps havehidden myself from him.

14. But thou a man of onemind, my guide, and my fa

miliar.

15. Who didst take sweetmeats together with me : in

the house of God we walkedwith consent.

16. Let death come uponthem : and let them go downalive into hell.

17. For there is wickednessin their dwellings: in themidst of them.

Psalm II.LIV. of Psalter. 161

1 8. Ego autem ad Deumclamavi : et Dominus salvabit

me.

19. Vespere, et mane et me-ridie narrabo et annuntiabo :

et exaudiet vocem meam.

20. Redimet in pace animammeam ab his qui appropin-quant mihi : quoniam inter

multos erant mecum.21. Exaudiet Deus, et humi-

liabit illos, qui est ante saecula.

22. Non enim est illis com-niutatio, et non timueruntDeum : extendit manum suamin retribuendo.

23. Contaminaverunt testa-

mentum ejus, divisi sunt abira vultus ejus, et appropin-quavit cor illius.

24 Molliti sunt sermones

ejus super oleum : et ipsi sunt

jacula.

25. Jacta super Dominumcuram tuam, et ipse te enu-triet : non dabit in aeternumfluctuationem justo.

26. Tu vero Deus deduceseos, in puteum interitus.

27. Viri sanguinum et dolosinon dimidiabunt dies suos :

ego autem sperabo in te Do-mine.

18. But I have cried to God :

and the Lord will save me.

19. Evening and morning,and at noon I will speak anddeclare : and he shall hear myvoice.

20. He shall redeem my soulin peace from them that drawnear to me : for among manythey were with me.

21. God shall hear, and theEternal shall humble them.

22. For there is no changewith them, and they have notfeared God : he hath stretchedforth his hand to repay.

23. They have defiled his

covenant, they are divided bythe wrath of his countenanceand his heart hath drawn near,

24. His words are smoother,than oil : and the same aredarts.

25. Cast thy care upon theLord, and he shall sustainthee : he shall not suffer the

just to waver for ever.

26. But thou, O God, shahbring them down into the pitof destruction.

27. Bloody and deceitfulmen shall not live out halftheir days : but I will trust in

thee, O Lord.

1." Intcnde mihi" Consider my tribulation.

2. I am afflicted in applying myself to consider my sufferings,and I am troubled at hearing of the persecution that my perverse enemy is plotting against me.

3. My enemies have accused me of crimes that I have not

committed ; and moved by anger, they seek all means to hurt

me.

5." Contexerunt me tenebrce.

"

I am encompassed all aroundwith darkness, so that I am unable to see any escape from the

dangers that threaten me.

6. In this state I said : Who will give me wings, that like a

1 62 Wednesday at Matins.

timid dove, as I am at present, I may be able to fly and seek

repose in some secure place ?

7. I would take flight if I could, and I should be content to

remain in some unknown desert. This is the explanation given

by Rotigni and Lallemant.

8. There I would wait for him who has so often delivered mefrom my great fear of soul, and from the tempest that arose

against me.

9. Cast down those that seek to oppress me; confound their

tongues, that is, put discord between them, so that their designs

become fruitless ;for I see their iniquity ;

I see the whole city

in contradiction, that is, all in disorder and confusion.

14. But he that persecutes me, who is he? It is thou, myguide and my friend, who I believed had but one and the same

heart with me. 1

19. At all times, I will publish the mercy of the Lord in

assisting me, and I hope that he will ever graciously hearken

to my prayers.2

20. He will establish me again in my former peace, and will

deliver my life from those that approach me to oppress me;

for they have come in great numbers against me to cast medown. This is according to the translation of St. Jerome, who

has: Multi enim fuerunt adversum me.

21."

Qui est ante scecula." He who is the Eternal.

22. The Lord sees that for them there is no change, that is,

he sees that they are obstinate, and that they have no fear of

God ;and for this reason he has already raised his hand to

punish them according to their malice.

23." Contaminaverunt testamentum ejus." They have violated

his covenant. St. Jerome translates : Contaminavit pactum

suum, that is, they have broken their given faith." Divisi

sunt ab ira vultus ejus"But they have been scattered at the

sight of the anger which the Lord showed against them."

Appropinquavit cor illius." The heart of God has drawn

1 See Psalm xl. 10.

2 "

Vespere, et mane, et meridie" It was usual to pray especially

three times a day (Dan. vi. 10). Evening is put first, because then the

celebration of the feasts began (Levit. xxiii. 32). Hence the first Ves

pers in the office of the Church.

Psalm IILL V. of Psalter. 1 63

near, that is, is set to take on them his just vengeance. Othersrefer the words cor illius, not to God, but to the rebellious.

They say that such a rebel or traitor has one thing on his lipsand another in his heart. 1

But, according to Bellarmine, hereis signified the heart of God aroused to anger.

24."

Ipsi sunt jacula" In reality their words are sharparrows hurled when least expected.

25. But the Lord encourages me to leave to his goodness thecare of my salvation, and thus he will take thought to preservemy life

; he will not permit that the just man should always betossed about on the billows of fear.

26. On the contrary, O Lord ! as for my enemies, Thou wiltcast them down into the pit of death, that is, into hell, wherehas to be endured a never-ending death. Hell is called a pit,because it has a mouth to receive the damned, but has no door

by which they can go out.

PSALM III., WHICH is PSALM LV. OF THE PSALTER.

David flying from the presence of Saul, who was seeking his death,retires among the Philistines; but when recognized by them who hewas, he finds himself in great danger (r Kings, xxi. 10). Under thesecircumstances he composes this prayer, which every Christian can usewhen he sees himself in danger of falling into sin and becoming the

prey of the devil.

1. MISERERE mei Deus, quo- i. HAVE mercy on me, Oniam conculcavit me homo : God, for man hath trodden metota die impugnans tribulavit underfoot: all the day long heme - hath afflicted me, fighting

against me.2. Conculcaverunt me ini- 2. My enemies have trodden

mici mei tota die: quoniam on me all the day long; formulti bellantes adversum me. they are many that make war

against me.3. Abaltitudinedieitimebo: 3. From the height of the

ego vero in te sperabo. day I shall fear: but I will

trust in thee.4. In Deo laudabo sermones 4. In God I will praise my1 This explanation is doubtless taken from the Hebrew text. St.

Jerome thus translates this passage: Nitidius butyro os ejus; pttgnatautem cor illius. His mouth is smoother than butter; but his heart is

at war. A meaning that agrees with the following verse.


meos, in Deo speravi : nontimebo quid facial mihi caro.

5. Tota die verba mea exe-crabantur : adversum meomnes cogitationes eorum, in

malum.6. Inhabitabunt et abscon-

dent : ipsi calcaneum meumobservabunt.

7. Sicut sustinuerunt ani-

mam meam, pro nihilo salvos

facies illos : in ira populos con-

fringes.

8. Deus, vitam meam an-nuntiavi tibi : posuisti lacry-mas meas in conspectu tuo.

9. Sicut et in promissionetua: tune convertentur ini-

mici mei retrorsum :

10. In quacumque die invo-cavero te : ecce cognovi quo-niam Deus meus es.

11. In Deo laudabo verbum,in Domino laudabo sermonem :

in Deo speravi, non timebo

quid faciat mihi homo.

12. In me sunt Deus vota

tua, qure reddam, laudationestibi.

13. Quoniam eripuisti ani-

mam meam de morte, et pedesmeos de lapsu : ut placeamcoram Deo in lumine viven-tium.

words, in God have I put mytrust : I will not fear whatflesh can do against me.

5. All the day long they detested my words: all their

thoughts against me were untoevil.

6. They will dwell and *

hide themselves: they will

watch my heel.

7. As they have waited for

my soul, for nothing shalt

thou save them : in thy angerthou shalt break the peoplesin pieces.

8. O God, I have declared to

thee my life : thou hast set mytears in thy sight,

9. As also in thy promise :

Then shall my enemies beturned back.

10. In what day soever I

shall call upon thee : behold,I know thou art my God.n. In God will I praise the

word, in the Lord will I praisehis speech. In God have I

hoped, I will not fear whatman can do to me.

12. In me, O God, are vowsto thee, which I will pay,

praises to thee.

13. For thou hast delivered

my soul from death, and myfeet from falling: that I may .

please in the sight of God, in )

the light of the living.

1. The man, who is my enemy, has sought to tread me under

foot ; and therefore persecuting me the whole day, he has

striven to afflict me.

2. All my enemies have united to plot continually my ruin.

3." Ab altitudine diet." Many, as Menochius, understand

hereby the great dangers that threaten ;but I prefer the inter

pretation of Calmet and Tirinus, which is more literal. Accord

ing to it the verse is explained thus : During the whole day,

from the rising of the sun, I am in a continual fear; but I hopefrom Thee, O Lord ! the help that I need.

Psalm IV. L VI. of Psalter. 1 65

4." Sermones meos." According to the Hebrew : Verbum

ejus. The promises that he has made me, or the word that he

has given me. "

Caro." The carnal man, who in regard to

God is but weakness (see verse 11).

7." Sustinuerunt animam meam." They have waited for the

opportunity to take away my life. "Pro nihilo salvos fadesillos." So Thou wilt on no account save them. This is St.

Jerome s explanation. St. Augustine, on the contrary, givesthis interpretation : Thou wilt save them, of pure grace, with

out any merit on their part. The sense of St. Jerome agreesbetter with the words that follow: "In ira populos confringes"

In Thy just wrath, Thou wilt break to pieces this crowd of

enemies who would destroy me.

8. I lay before Thee all the afflictions of my life;

I hope that

Thou wilt always have my tears before Thy eyes.

9. As Thou hast promised, I hope that my enemies, filled

with confusion, at seeing their designs brought to naught, will

turn backwards.

10. I shall not fail to call upon Thee every day; for I have

well known that Thou art my God, coming to my assistance, as

Thou hast every time that I have called on Thee.

11. I shall always praise in my God and my Lord his faith

fulness to his promises; and therefore, trusting in him, I will

not fear that man can do me any harm (see verse 4).

12. This is the explanation that Bellarmine gives with St.

Jerome: In me, that is, in my memory are always"

Vota.tua"

the promises that I have made to Thee ; hence I will never

cease to offer to Thee the praises and the thanksgivings that

are contained in these promises.

13." Ut placeam coram Deo in lumine viventtum" In order

that I may be well pleasing to Thee by means of the light of

grace, whereby Thy servants live in the fidelity to Thee.

PSALM IV., WHICH is PSALM LVI. OF THE PSALTER.

The psalmist here manifests his confidence in the protection of God,whose praises he proclaims.

4

i. MISERERE mei Deus, mi- i. HAVE mercy on me, Oserere mei : quoniam in tecon- God, have mercy on me: for

fidit anima mea. my soul trusteth in thee.

1 David wrote this psalm on the occasion of his meeting Saul in a


2. Et in umbra alarum tua-

rum sperabo, donee transeat

iniquitas.

3. Clamabo ad Deum altissi-

mum : Deum qui benefecitmihi.

4. Misit decpelo,

et libera-

vit me : dedit in opprobriumconculcantes me.

5. Misit Deus, misericor-diam suam, et veritatem suam,et eripuit animam meam demedio catulorum leonum : dor-mivi conturbatus.

6. Filii hominum denteseorum arma et sagittse : et

lingua eorum gladius acutus.

7. Exaltare super ccelosDeus : et in omnem terram

gloria tua.

8. Laqueum paraverunt pe-dibus meis : et incurvaveruntanimam meam.

9. Foderunt ante f a c i e mmeam foveam : et incideruntin earn.

10. Paratum cor meumDeus, paratum cor meum :

cantabo, et psalmum dicam.11. Exurge gloria mea, ex-

urge psalterium et cithara :

exurgam diluculo.

12. Confitebor tibi in po-pulis Domine : et psalmumdicam tibi in gentibus:

13. Quoniam magnificataest usque ad ccelos miseri-cordia tua, et usque ad nubesveritas tua.

14. Exaltare super ccelos

Deus : et super omnem terram

gloria tua.

2. And in the shadow of thywings will I hope, until ini

quity pass away.3. I will cry to God the

most High : to God who hathdone good to me.

4. He hath sent from heavenand delivered me: he hathmade them a reproach that

trod upon me.

5. God hath sent his mercyand his truth, and he hath delivered my soul from the midstof the young lions: I slepttroubled.

6. The sons of men, whoseteeth are weapons and arrows :

and their tongue a sharpsword.

7. Be thou exalted, O God,above the heavens : and thyglory above all the earth.

8. They prepared a snare for

my feet : and they bowed downmy soul.

9. They dug a pit before myface : and they are fallen intoit.

10 My heart is ready, OGod, my heart is ready: I will

sing, and rehearse a psalm.11. Arise, O my glory, arise

psaltery and harp : I will arise

early.12. I will give praise to thee,

O Lord, among the peoples : I

will sing a psalm to thee

among the nations :

13. For thy mercy is magnified even to the heavens,and thy truth unto the clouds.

14. Be thou exalted, O God,above the heavens : and thyglory above all the earth.

cave when this prince was pursuing him (i Kings, xxiv). This is indi

cated by the title which reads: Cum fugeret a facie Saul in speluncam.

Psalm V. L VII. of Psalter. \ 6 7

2. "Donee transcat iniquitas" Until the time when I see

the end of the unjust persecution that I suffer.

5. God sent from heaven the mercy that he had promised

me, and he saved my life by withdrawing me from the midst of

my enemies who like young lions were seeking to destroy me ;

*

nevertheless, I cannot as yet sleep in peace without being

troubled with fears.

6. I always fear this race of perverse men, who have their

teeth and their tongue as sharp swords and darts, to wound me

by their lies and calumnies. This is what, according to Bellar-

mine, is indicated by the Hebrew phrase.

7. Raise Thy power above the heavens, and make Thy glory

shine upon the whole earth by delivering me from my enemies.

8." Incurvaverunt antmam meant." They have made me

bend under the weight of the evils with which they oppressed me10. I am ready to suffer all that Thou hast appointed for me ;

so that in all that may happen I shall not cease to praise Thee. 2

11. Arise my soul 3 and glory in the Lord; and thou myharp and my lyre, hasten to praise the Lord

;I wish to praise

him without ceasing from the break of day.

13. I shall say, from the earth till the heavens, all is full of

Thy mercy and Thy faithfulness.

14. See verse 7.

PSALM V., WHICH is PSALM LVII. OF THE PSALTER.

The prophet describes in this psalm the perverse conduct of the

wicked, and shows the chastisement that God usually inflicts uponthem.

1. Si VERE utique justitiam i. IF in very deed you speakloquimini: recta judicate filii justice: judge right things, yehominum. sons of men.

2. Etenim in corde iniquita- 2. For in your heart youtes operamini : in terra injusti- work iniquities: your handstias manus vestrae concinnant. forge injustice in the earth.

3. Alienati sunt peccatores 3. The wicked are alienated

1 Reference to the danger incurred by David when he was surrounded

by the troops of Saul in the desert of Maon (i Kings, xxiii. 26).2 This verse~and those that follow are reproduced in Psalm cvii. with

some slight differences of expression.3Bellarmine, following Theodoret, says that David calls the spirit or

the gift of prophecy his glory.

t68 Wednesday at Malms.

a vulva, erraverunt ab utero:locuti sunt falsa.

4. Furor illis secundum si-

militudinem serpentis: sicut

aspidis surdae, et obturantisaures suas,

5. Quae non exaudiet vocemincantantium : et venefici in-

cantantis sapienter.

6. Deus conteret dentes eo-rum in ore ipsorum : molas leo-

num confringet Dominus.

7. Ad nihilum devenient

tamquam aqua decurrens: in-

tendit arcum suum donee in-

firmentur.8. Sicut cera, quae fluit, au-

ferentur : supercecidit ignis, et

non viderunt solem.

9. Priusquam intelligerentspinae vestrae rhamnum : sicut

viventes, sic in ira absorbet eos.10. Laetabitur Justus cum vi-

derit vindictam : manus suaslavabit in sanguine peccatoris.

11. Et dicet homo: Si utiqueest fructus justo: utique estDeus judicans eos in terra.

from the womb, they have goneastray from the womb : theyhave spoken false things.

4. Their madness is accord

ing to the likeness of a serpent:like the deaf asp that stoppethher ears,

5. Which will not hear thevoice of the charmers : nor ofthe wizard that charmeth wise

ly-

6. God shall break in piecestheir teeth in their mouth:The Lord shall break the

grinders of the lions.

7. They shall come to noth

ing, like water running down :

he hath bent his bow till theybe weakened.

8. Like wax that melteth theyshall be taken away : fire hathfallen on them, and they shall

not see the sun.

9. Before your thorns couldknow the brier: he swalloweththem up, as alive, in his wrath.

10. The just shall rejoicewhen he shall see the revenge :

he shall wash his hands in theblood of the sinner.

11. And man shall say: If

indeed there be fruit to the

just: there is indeed a God that

judgeth them on the earth.

2. You determine in your heart the wicked deeds, whichafterwards your hands are ready unjustly to put in executionon earth.

6. He will render them powerless to injure others.

7. They shall be like a torrent that passes and is suddenlydried up ; that is, their designs will quickly come to naught.

8. "Supercecidit ignis, et non viderunt solem" The fire ofdivine vengeance will fall upon them, and they shall no moresee the day.

9. St. Jerome translates : Antequam crescant spina vestrce in

Psalm VLL VIII. of Psalter. 1 69

rhamnum. That is: Before you come to execute the evil that

you design to do.1

10."

Vindictam" The justice of divine vengeance." Mamts

suas lavabit in sanguine peccator is." That is, as is explained by

St. Augustine, while seeing the blood, or the death of the sin

ner, he w ;il preserve himself pure and innocent.

11. Anc then, seeing the fruit, or the profit that the just

derive fi^m the chastisement of the sinner, every one will

recognize that there is in the world a God who knows how to

judge over the earth, and to punish the wicked as they deserve.

PSALM VI., WHICH is PSALM LVIII. OF THE PSALTER.

David, seeing himself surrounded by the soldiers of Saul (i Kings,

xix. n), invokes the Lord s assistance and predicts the ruin of his ene

mies. This psalm applies in every point to Jesus Christ persecuted by

the Jews.

1. ERiPEmedeinimicismeis i. DELIVER me from my ene-

Deus meus: et ab insurgenti- mies, O my God: and defend

bus in me libera me. me from them that rise upagainst me.

2. Eripe me de operantibus 2. Deliver me from them that

iniquitatem : et de viris san- work iniquity: and save me

guinum salva me. from bloody men.

3. Quia ecce ceperunt ani- 3. For behold they have

mam meam : irruerunt in me caught my soul: the mightyfortes. have rushed in upon me :

4. Neque iniquitas mea, ne- 4. Neither is it for my ini-

que peccatum meum Domine : quity, nor my sin, O Lord:

sine iniquitate cucurri, et di- without iniquity have I run,

rexi. and directed my steps.

5. Exurge in occursum me- 5. Rise up thou to meet me,

um, et vide: et tu Domine and behold : even thou, O Lord

Deus virtutum, Deus Israel. the God of hosts, the God of

Israel.

1 There is, in the verses that precede, a succession of remarkable

comparisons: verses 4, 5: the wicked become obstinate in evil like the

adder, which is supposed to resist every means to charm or soften it;

verse 6: they are violent like furious lions, but God renders them in

capable of doing harm;verse 7: they advance as a torrent which

threatens to swallow up everything on its way, but the waters flow

away and disappear; verse 8: they melt away like wax before the fire;

verse 9: they resemble a thorny shrub that is rooted up and buried in

the ground before its thorns have acquired the strength to wound.


6. Intende ad visitandas om-nesGentes: non miserearis omnibus, qui operantur iniquita-tem.

7. Convertentur ad vespe-ram : et famem patientur ut

canes, et circuibunt civitatem.

8. Ecceloquentur in ore suo,et gladius in labiis eorum : quo-niam quis audivit?

9. Et tu Domine deridebis

eos : ad nihilum deduces om-nes gentes.

10. Fortitudinem meam adte custodiam, quia Deus sus-

ceptor meus es : Deus meus,misericordia ejus prseveniet me.

11. Deus ostendit mihi superinimicos meos, ne occidas eos:

nequando obliviscantur populimei.

12. Disperge Jlos in virtute

tua: et depone eos protectormeus Domine.

13. Delictum oris eorum, ser-

monem labiorum ipsorum : et

comprehendantur in superbiasua.

14. Et de execratione et men-dacio annuntiabuntur in con-summatione: in irae consum-mationis, et non erunt.

15. Et scient quia Deus do-minabitur Jacob, et finiumterrse.

1 6. Convertentur ad vespe-ram, et famem patientur utcanes : et circuibunt civita

tem.

17. Ipsidispergenturadman-ducandum : si vero non fuerint

saturati, et murmurabunt.1 8. Ego autem cantabo for-

titudinem tuam : et exultabomane misericordiam tuam.

6. Attend to visit all the nations: have no mercy on all

them that work iniquity.

7. They shall return at even

ing : and shall suffer hungerlike dogs, and shall go roundabout the city.

8. Behold they shall speakwith their mouth, and a swordis in their lips : for who, say

they, hath heard us?

9. But thou, O Lord, shalt

laugh at them : thou shalt

bring all the nations to nothing.10. I will keep my strength

to thee : for thou art my protector : my God, his mercyshall prevent me.

1 1 . God shall let me see over

my enemies, slay them not : lest

at any time my people forget.

12. Scatter them by thypower: and bring them down,O Lord my protector.

13. For the sin of their

mouth, and the word of their

lips : and let them be taken in

their pride.14. And for their cursing and

lying they shali be talked of,

when they are consumed ; whenthey are consumed by thywrath, and they shall be nomore.

15. And they shall know thatGod will rule Jacob, and <7//the

ends of the earth.

1 6. They shall return at even

ing and shall suffer hunger like

dogs : and shall go round aboutthe city.

17. They shall be scatteredabroad to eat : and shall murmur if they be not filled.

18. But I will sing thystrength : and will extol thymercy in the morning.

Psalm VLL VIII. of Psalter. 1 7 1

19. Quia factus es susceptor 19. For thou art become mymeus et refugium meum,in die support, and my refuge, in the

tribulationis meae. day of my trouble.

20. Adjutor meus tibi psal- 20. Unto thee, O my helper,

lam, quia Deus susceptor meus will I sing, for thou art myes : Deus meus misericordia God my defence : my God mymea. mercy.

2." De viris sanguinum" From these cruel men that thirst

for my blood.

4."

Ncque iniquitas mea, neque peccatum mcum." Thouknowest that there is in me no iniquity, nor any fault with

which they can reproach me.

5. Thou seest the peril in which I am ; arise to help me, Omighty God, O God of Israel.

1

6."

Qui operantur iniquitatem." Who do not wish to cease

to be unjust.

7. There are those that thus understand this verse : Theywill arrive late in the evening ; but, like stray dogs, they will

suffer great hunger, that is, they will have a great desire to be

just in order to find peace ; they will go round about the city of

God, but they will not find mercy. Others explain it better,

thus: They will go and return from morning till evening; theywill even surround the city, seeking like dogs to satisfy their

hunger, and to oppress the just ;but they will be disappointed

(see verse 16).

8. Their mouth will speak of nothing else than of layingsnares and killing, saying at the same time: Who knows of it?

9. Thou wilt make them an object of ridicule, and wilt de

stroy all their wicked people.

11. God will make known to me the vengeance that he will

take on my enemies. I pray Thee, O Lord ! to punish them,but do not destroy them, so that my subjects, having alwaystheir chastisement before their eyes, may not forget Thyjustice.

12."

Depone cos" That is: Reduce them to such a state

that they may not be able to raise their heads to injure me.

13. Let this be the punishment of their slanderous mouth

1 Many interpreters unite the second part of this verse to the follow

ing, and translate: And Thou O Lord, the God of hosts, the God of

Israel, attend . . .


and of their wicked discourse ; may they be taken and con

founded in their very pride.

1 6. In the mean time they continue from morning till night

laying snares for the just, to devour them like hungry dogs,

and they surround the city, in order that the prey may not be

able to escape them (see verse 7).

17. They disperse in different places to devour the just; and

if they do not succeed in satiating themselves with their blood,

they do not cease at least to take away their good name.

20. Thou art my helper and defender in all my wants ; and

therefore I will always sing Thy praises, calling Thee my Godand my Mercy.

1

PSALM VII., WHICH is PSALM LIX. OF THE PSALTER.

David, already so often victorious over his enemies, implores God s

help against the Edomites (2 Kings, viii. 10); (i Par. xviii.). This

psalm applies very well to the Church, coming forth victorious amid so

many persecutions.

1. DEUS repulisti nos, et de- i. O GOD, thou hast cast usstruxisti nos : iratus es, et mi- off, and hast destroyed us:sertus es nobis. thou hast been angry, and hast

had mercy on us.

2. Commovisti terram, et 2. Thou hast moved theconturbasti earn: sana contri- earth, and hast troubled it:

tiones ejus, quia commota est. heal thou the breaches thereof,for it has been moved.

3. Ostendisti populo tuo du- 3. Thou hast .showed thyra: potasti nos vino compunc- people hard things: thou hasttionis. made us drink the wine of sor

row.

4. Dedisti metuentibus te 4. Thou hast given a warningsignificationem : ut fugiant a to them that fear thee: thatfacie arcus : they may flee from before the

bow:5. Ut liberentur dilecti tui : 5. That thy beloved may be

salvum fac dextera tua, et ex- delivered: save me with thyaudi me. right hand, and hear me.

1 Bellarmine remarks, with St. Augustine, that"

Misericordia mea"

means much more than Salus mea, Vita mea, Spes mea, and similar appellations; for it is to the mercy of God that we owe existence, life,

deliverance from evil, and progress in good ;it is by the mercy of God

that we are predestined, called, justified, and that we shall at last be

glorified.

Psalm VII. LIX. of Psalter. 173

6. Deus locutus est in sanctosuo: Laetabor, et partibor Si-

chimam : et convallem taber-naculorum metibor.

7. Meus est Galaad, et meusest Manasses : et Ephraim for

titude capitis mei.8. Juda rex meus : Moab olla

spei meae.

9. In Idumaeam extendamcalceamentum meum : mihi ali-

enigenae subditi sunt.

10. Quis deducet me in civi-

tatem munitam? quis deducetme usque in Idumaeam?

11. Nonne tu Deus, qui re-

pulistinos: et non egredierisDeus in virtutibus nostris?

12. Danobisauxilium de tri-

bulatione : quia vana salus ho-minis.

13. In Deo faciemus virtu-

tern : et ipse ad nihilum deducet tribulantes nos.

6. God hath spoken in his

holy place : I will rejoice, and I

will divide Sichem : and will

mete out the vale of tabernacles.

7. Galaad is mine, and Manasses is mine : and Ephraimis the strength of my head.

8. Juda is my king: Moab is

the pot of my hope.9. Into Edom will I stretch

out my shoe : to me the for

eigners are made subject.10. Who will bring me into

the strong city? who will leadme into Edom ?

n. Wilt not thou, O God,who hast cast us off: and wiltnot thou, O God, go out withour armies?

1 2. Give us help from trouble:for vain is the salvation ofman.

13. Through God we shall domightily: and he shall bring to

nothing them that afflict us.

1. O great God ! it seems that Thou hast deprived us of Thyprotection, since Thou hast let us see ourselves defeated ; but,

though Thou didst at first show Thyself angry with me, Thouhast in the end had compassion on me.

2." Sana contritiones ejus, quia commota est." It now remains

for Thy mercy to repair the ruins made by this great shock.

3. Thou hast given proof of chastising us severely; Thouhast made us taste of the bitter wine of compunction (or,

according to the Hebrew, of fear), and that in order to see us

holily contrite.

4." Utfugiant a facie arcus." In order that they may pre

serve themselves from the arrows of Thy wrath at the sight of

the already bended bow.

5. Thou hast acted in this manner in order to save those that

love Thee; hear me, then, and let Thy hand save me. 1

6. God has declared from his sanctuary that one day I shall

1 This verse and the following verses form the second part of Psalmcvii. , with some difference of expression.


have the joy of dividing at my will the country of Sichem or

Samaria, and of measuring the plr ins of the Valley of Tents,

beyond the Jordan, to distribute them at my pleasure.

7. I already see under my sway Galaad, Manasses, and Eph-raim, which are the strength of my head. Under these namesare meant the provinces occupied by the tribes of Israel, which

David called the strength of his head, that is, of his crown.

8."Juda, rex meus." It is in the tribe of Juda that my

throne is established, because God has willed that the kingsshould be chosen from this tribe.

"

Moab, olla spei mc<z." The

province of Moab, which is abundant as a platter filled with

meat, is my hope. That is : I hope to satiate my people with

the spoils of the Moabites.

9."

Aliemgena" Foreigners.1

10. Who will lead me into Edom, and make me master of

that kingdom whose capital city is very strong?11. Will it not be Thou, O Lord! who seemed at first to

abandon us! And wilt Thou not Thyself go forth at the headof our troops to make us victorious?

12." Vana salus hominis" It is in vain that we can hope for

our salvation in human intercourse ; Thou must aid us Thyself.

13. In placing our hope in God we shall obtain the victory;he will destroy our enemies.

PSALM VIII., WHICH is PSALM LX. OF THE PSALTER.

Full of confidence in the power of God, the psalmist prays to him to

come to his aid. St. Jerome and St. Hilary say that all afflicted souls

find here an excellent prayer which they may recite in time of tribula

tion. 2

1. EXAUDI Deus depreca- i. HEAR, O God, my suppli-tionem meam : intende ora- cation : be attentive to mytioni meae. prayer.

2. A finibus terrae ad te cla- 2. To thee have I cried from

1It is thus the Septuagint call the Philistines, because they had no

affinity with the Israelites; whereas the Edomites were descended from

Esau, or Edom, the brother of Jacob, and the Ammonites and Moabitesfrom Lot, the nephew of Abraham. See Psalm Ixxxv. 4. Accordingto Menochius the meaning of the verse is: I will go to take possessionof Edom ; for already the Philistines obey me.

2 All these verses apply very well to the Church militant.

Psalm VIILLX. of Psalter. 175

mavi : dum anxiaretur cor me-um, in petra exaltasti me.

3. Deduxisti me, quia factus

es spes mea : turris fortitudinis

a facie inimici.

4. Inhabitabo in tabernaculotuo in saecula : protegar in ve-lamento alarum tuarurn.

5. Quoniam tu Deus meusexaudisti orationem meam :

dedisti hereditatem timentibusnomen tuum.

6. Dies super dies regis adji-cies : annos ejus usque in diem

generationis et generationis.7. Permanet in aeternum in

conspectu Dei : misericordiamet veritatem ejus quis requiret ?

8. Sic psalmum dicam no-mini tuo in sseculum saeculi :

ut reddam vota mea de die in

diem.

the ends of the earth : when myheart was in anguish, thou hastexalted me on a rock.

3. Thou hast conducted me ;

for thou hast been my hope : atower of strength against theface of the enemy.

4. In thy tabernacle I shall

dwell forever : I shall be protected under the covert of thywings.

5. For thou, my God, hastheard my prayer : thou hast

given an inheritance to themthat fear thy name.

6. Thou wilt add days to the

days of the king : his years evento generation and generation.

7. He abideth forever in the

sight of God: his mercy andtruth who shall search ?

8. So will I sing a psalm to

thy name forever and ever :

that I may pay my vows from

day to day.

2. From the lowest depths of the earth, O Lord ! I have cried

to Thee ; and when my heart was in anguish through fear, Thoudidst lift me upon a rock, that is, Thou didst place me as it

were on a high rock where I see myself safe from my enemies. 1

3. Thou hast led me by a sure way because Thou hast becomefor me as a strong tower in the face of my enemies.

5. In this place that Thou hast given me I shall always dwell

securely, since there I shall be protected by Thy wings.6. "Annos ejus usque in diem generationis et generationis."

Thou wilt even make his reign to endure from generation to

generation.

7. He will never cease to keep himself in the presence of his

God ; and who shall ever be able to see his goodness and his

faithfulness fail ?

8." Ut reddam vota mea de die in diem" In order to render

Thee all the days of my life the thanks that I owe Thee.

1 See Psalm xxvi. 10,


PSALM IX., WHICH is PSALM LXI. OF THE PSALTER.

David encourages himself and his followers to have confidence in God

while persecuted and while oppressed by adversity.

1. NONNE Deo subjecta erit

animamea? ab ipso enim sa-

lutare meum.2. Nam et ipse Deus meus,

et salutaris meus: susceptormeus, non movebor amplius.

3. Quousque irruitis in ho-minem? interficitis universi

vos: tamquam parieti incli-

nato et maceriae depulsae?4. Verumtamen pretium me

um cogitaverunt repellere, cu-curri in siti : ore suo bened ice-

bant, et corde suo maledice-bant.

5. Verumtamen Deo subjectaesto anima mea: quoniam ab

ipso patientia mea.6. Quia ipse Deus meus, et

salvator meus: adjutor meus,non emigrabo.

7. In Deo salutare meum, et

gloria mea : Deus auxilii mei,et spes mea in Deo est.

8. Sperate in eo omnis con-

gregatio populi, effundite co-ram illo corda vestra: Deusadjutor noster in aeternum.

9. Verumtamen vani filii ho-

minum, mendaces filii homi-num in stateris: ut decipiantipsi de vanitate in idipsum.

10. Nolite sperare in iniqui-tate, et rapinas nolite concu-

piscere : divitiae si affluant, no-jite cor apponere.

11. Semel locutus est Deus,duo haec audivi, quia potestasDei est, et tibi Domine miseri-cordia : quia tu reddes unicui-

que juxta opera sua.

1. SHALL not my soul be

subject to God ? for from himis my salvation.

2. For he is my God and mysaviour: he is my protector, I

shall be moved no more.

3. How long do you rush in

upon a man ? you all kill, as if

you were thrusting down a lean

ing wall, and a tottering fence.

4. But they have thought to

cast away my price, I ran in

thirst : they blessed with their

mouth, but cursed with their

heart.

5. But be thou, O my soul,

subject to God : for from himis my patience.

6. For he is my God and mysaviour : he is my helper, I shall

not be moved.7. In God is my salvation and

my glory : he is the God of myhelp, and my hope is in God.

8. Trust in him, all ye con

gregation of people : pour out

your hearts before him : God is

our helper forever.

9. But vain are the sons of

men, the sons of men are liars

in the balances : that by vanitythey may together deceive.

10. Trust not in iniquity, andcovet not robberies: if riches

abound, set not your heart

upon them.11. God hath spoken once,

these two things have I heard,that power belongeth to God,and mercy to thee, O Lord : for

thou wilt render to every manaccording to his works.

Psalm X.LXIIL of Psalter. \ 7 7

3. "In homtnem" Upon himself. You are all killing me, at

least by the desire that you have to take my life, and consider

me as a leaning wall that is ready to fall.

4." Prettum meum" My honor, which is so precious to me.

So this is understood by St. Ambrose and St. Augustine." Cu~

curri in sift." For this honor I so much toiled and sweated.

Bossuet explains it thus : I fled like a thirsty stag pursued bythe hunters. "

Bcnedicebant" They praised me.

5." Ab ipso paticntia mea." Thou wilt receive from him

patience to suffer all.

6." Non emtgrabo." I will not quit my kingdom. I shall

not be driven out. I shall not fall from the state in which

lam. 1

9. "In idipsum" That is, Simul, according to St. Jerome s

translation. They are deceiving one another.

10." Diviticc si affltiant.

"

If riches come to you abundantlyin the way of justice and honesty.

11." Potestas Dei est, et tibi, Domine, misericordia" God has

power to punish the wicked, and mercy to console the just.

PSALM X., WHICH is PSALM LXIII. OF THE PSALTER.

Pursued by calumny, David implores the help of God, and proclaims

his hope of seeing this persecution turn to the ruin of his enemies and

to the advantage of the just. In the mystical sense this psalm applies

to the Passion of Jesus Christ.

1. EXAUDI Deus orationem i. HEAR, O God, my prayer,meam cum deprecor : atimore when I make supplication to

inimici eripe animam meam. thee : deliver my soul from thefear of the enemy.

2. Protexisti me a conventu 2. Thou hast protected memalignantium : a multitudine from the assembly of the malig-

operantium iniquitatem. nant : from the multitude of

the workers of iniquity.

3. Quia exacuerunt ut gla- 3. For they have whetteddium linguas suas: intende- their tongues like a sword:runt arcum rem amaram, ut they have bent their bow a

sagittent in occultis immacu- bitter thing, to shoot in secret

latum. secret the undefiled.

4. Subito sagittabunt eum, 4. They will shoot at him onet non timebunt: firmaverunt a sudden, and will not fear:

sibi sermonem nequam. they are resolute in wickedness.

1 St. Jerome translates: Non timebo. But Bellarmine says that in the

Hebrew the terms are here the same as in verse 2: Non movebor.

13


5. Narraverunt ut absconde- 5. They have talked of hid-

rent laqueos : dixerunt: Quis ing snares: they have said:

videbit eos? Who shall see them ?

6. Scrutati sunt iniquitates : 6. They have searched after

defecerunt scrutantes scruti- iniquities : they have failed in

nio. their search.

7. Accedet homo ad cor al- 7. Man shall come to a deepturn : et exaltabitur Deus. heart : and God shall be exalted.

8. Sagittae parvulorum faCtse 8. The arrows of children

sunt plagse eorum : et infirma- are their wounds: and their

tee sunt contra eos linguae eo- tongues against them are maderum. weak.

9. Conturbati sunt omnes 9. All that saw them were

qui videbant eos: et timuit troubled: and every man wasomnis homo. afraid.

10. Et annuntiaverunt opera 10. And they declared theDei : et facta ejus intellexe- works of God : and understoodrunt. his doings.

11. Lsetabitur Justus in Do- 11. The just shall rejoice in

mino, et sperabit in eo, et lau- the Lord, and shall hope in

dabuntur omnes recti corde. him, and all the upright in

heart shall be praised.

6."

Iniquitates" According to Bossuet: Vias nocendi

Their ways of injuring. The sense of the verse is : They have

studied the ways of doing injury; but in this research theyhave found themselves foiled. This applies to the testimony

brought forward against Jesus Christ.

7. Bossuet well explains this verse : When the wicked mancannot find fault with the just on the score of his actions, he

tries to give a wrong interpretation to the secret thoughts of

his heart ; but God, who defends the innocent, will be exalted

by punishing the wicked.

8. As the arrows discharged by children inflict only slight

wounds, so the plots and calumnies of the wicked will have

no effect; and therefore the arrows discharged by their

tongues have become powerless to injure the objects of their

calumny, and have fallen back upon themselves. This is

according to the translation of St. Jerome: Et corruent in

semetipsos plagis suis.

9. Those that have seen their chastisement were seized with

surprise; and every one will henceforth fear to follow them.

10. In this all have recognized the hand of God, and have

published it abroad.

Psalm XLLX V. of Psalter. 1 79

PSALM XL, WHICH is PSALM LXV. OF THE PSALTER.

This psalm is a song of thanksgiving addressed by the people to Godfor having delivered them from their enemies. It may be applied to

the Gentiles delivered from the tyranny of the devil. 1

1. JUBILATE Deo omnis ter

ra, psalmum dicite nomini ejus :

date gloriam laudi ejus.

2. Dicite Deo, quam terri-

bilia sunt opera tua Domine !

in multitudine virtutis tuae

mentientur tibi inimici tui.

3. Omnis terra adoret te, et

psallat tibi : psalmum dicat no-mini tuo.

4. Venite, et videte operaDei : terribilis in consiliis superfilios hominum.

5. Qui convertit mare in ari-

dam, in flumine pertransibunt

pede : ibi Isetabimur in ipso.

6. Qui dominatur in virtute

sua in aeternum, oculi ejus su

per gentes respiciunt : qui ex-

asperant, non exaltentur in

semetipsis.7. Benedicite Gentes Deum

nostrum : et auditam facite vo-cem laudis ejus.

8. Qui posuitanimam meamad vitam : et non dedit in com-motionem pedes meos.

9. Quoniam probasti nosDeus: igne nos examinasti,sicut examinatur argentum.

10. Induxisti nos in laqueum,posuisti tribulationes in dorsonostro : imposuisti homines su

per capita nostra.

11. Transivimus per ignemet aquam : et eduxisti nos in

refrigerium.

1. SHOUT with joy to God,all the earth, sing ye a psalmto his name, give glory to his

praise.2. Say unto God, How ter

rible are thy works, O Lord !

in the multitude of thy strength

thy enemies shall lie to thee.

3. Let all the earth adore

thee, and sing to thee : let it

sing a psalm to thy name.

4. Come and see the worksof God : who is terrible in his

counsels over the sons of men.

5. Who turneth the sea into

dry land, in the river they shall

pass on foot : there shall werejoice in him.

6. Who by his power ruleth

forever, his eyes behold the nations: let not them that provoke him be exalted in themselves.

7. O bless our God, ye gentiles : and make the voice of

his praise to be heard.8. Who hath set my soul to

live : and hath not suffered myfeet to be moved.

9. For thou, O God, hast

proved us : thou hast tried us

by fire, as silver is tried.

10. Thou hast brought us

into a net, thou hast laid afflic

tions on our back : thou hast

set men over our heads.

11. We have passed throughfire and water : and thou hast

brought us out into a refresh

ment.

1

Many, also, understand thereby the resurrection, either spiritual or

eternal, in accordance with the title : Canticum psalmi rcsurrectionis

A Canticle of the Psalm of the Resurrection.

i8o Wednesday at Matins.

12. I will go into thy housewith burnt-offerings : I will paythee my vows, which my lipshave uttered,

13. And my mouth hath

spoken, when I was in trouble,

14. I will offer up to theeholocausts full of marrow, with

burnt-offerings of rams : I will

offer to thee bullocks with

goats.

15. Come and hear, all yethat fear God, and I will tell

you what great things he hathdone for my soul.

16. I cried to him with mymouth, and I extolled him with

my tongue.17. If I have looked at ini-

corde meo, non exaudiet Do- quity in my heart, the Lord

12. Introibo in domum tuamin holocaustis : reddam tibi

vota mea, quse distinxeruntlabia mea.

13. Et locutum est os meum,in tribulatione mea.

14. Holocausta medullataofferam tibi cum incenso arie-

tum : offeram tibi boves cumhircis.

15. Venite, audite, et narra-

bo, omnes qui timetis Deum,quanta fecit animse meae.

16. Ad ipsum ore meo cla-

mavi, et exaltavi sub linguamea.

17. Iniquitatem si aspexi in

minus.1 8. Propterea exaudivit De-

us, et attendit voci deprecatio-nis mese.

19. Benedictus Deus, qui nonamovit orationem meam, et mi-sericordiam suam a me.

will not hear me.1 8. Therefore hath God

heard me, and hath attendedto the voice of my supplication.

19. Blessed be God, who hathnot turned away my prayer,nor his mercy from me.

2." Mentientur tibi inimici tut" The very enemies, at the

sight of Thy power, will come to submit themselves to Thyrule, but feignedly : Mentientur.

5. Reference is made to the passage of the Red Sea and the

Jordan in the exodus from Egypt.6. He rules ever over the whole world

; he watches over all

nations, that the wicked who dare to offend him may not havereason to become proud.

8." Ad vitam" That is: Ad vivendum. The sense of this

verse is : He has preserved my life, and has not suffered myfeet to stumble, or that I should fall over any precipice.

9. Thou hast tried us with tribulations, as silver is tried in

the fire.

10."

Imposuisti homines super capita nostra." Thou hast

placed cruel men over us.

12, 13. I will go into Thy temple to offer to Thee the sacri

fices, and to render to Thee the thanksgivings that I owe Thee,

according to the vows that I made to Thee.

Psalm XILLXVII. of Psalter. 1 8 1

14." Holocausta medullata" Victims, fat and full of marrow ;

that is, not only sacrifices of external works, but also of inward

affections of the heart. "Cum incenso arietum" Rams, fra

grant with incense.

17. If I had regarded with attachment any iniquity in myheart, the Lord would not have heard me.

19. May God be forever blessed, since he has not suffered me

to forget to pray to him, because by my praying to him I have

obtained his mercy so that he has not removed from me. St.

Augustine has written this beautiful maxim :

" Cum videres non

a te amotam deprecationem tuam. securus esto, quia non est a te

amota misericordia e/usVfhen thou seest that thy prayer is

not removed from thee, be sure that neither is his mercy

removed from thee."

PSALM XII., WHICH is PSALM LXVII. OF THE PSALTER.

In a figurative sense this psalm refers to Jesus Christ, who overcame

death and ascended gloriously into heaven. It also foreshadows the

sanctity of the Church and the protection that God, according to his

promise, does not cease to give it a protection that should firmly

establish it and make it glorious by so many victories. The prophet

describes various prodigies of the Old Testament, figures of the pro

digies that occurred in the New Testament. This psalm is, moreover,

very obscure. 1

1. EXURGAT Deus, et dissi- i. LET God arise, and let his

pentur inimici ejus, et fugiant enemies be scattered : and let

qui oderunt eum, a facie ejus. them that hate him flee frombefore his face.

2. Sicut deficit fumus, defi- 2. As smoke vanisheth, so

ciant: sicut fluit cera a facie let them vanish away: as wax

ignis, sic pereant peccatores a melteth before the fire, so let

facie Dei. the wicked perish at the presence of God.

3. Et justi epulentur, et ex- 3. And let the just feast, and

1 This psalm is thought to have been composed for the translation of

the Ark of the Covenant to Jerusalem (2 Kings, vi.). The first verse is

a reproduction of the prayer of Moses in the desert when the Ark was

raised to begin the journey: "Surge, Domine, et dissipentur inimici

tui; et fugiant, qui oderunt te, a facie tua Arise, O Lord, and let Thy

enemies be scattered, and let them that hate Thee flee from before Thy

face" (Num. x. 35).


ultent in conspectu Dei : et de-

lectentur in laetitia.

4. Cantate Deo, psalmum di-

cite nomini ejus : iter facite ei,

qui ascendit super occasum :

Dominus nomen illi.

5. Exultate in conspectu ejus:turbabuntur a facie ejus, patris

orphanorum, et judicis vidua-rum:

6. Deus in loco sancto suo :

Deus, qui inhabitare facit uniusmoris in domo:

7. Qui educit vinctos in for-

titudine, similiter eos, qui ex-

asperant, qui habitant in se-

pulchris.8. Deus cum egredereris in

conspectu populi tui, cum per-transires in deserto :

9. Terra mota est, etenimcceli distillaverunt a facie Dei

Sinai, a facie Dei Israel.

10. Pluviam voluntariam se-

gregabis Deus hereditati tuae :

et infirmata est, tu vero per-fecisti earn.

11. Animalia tua habitabuntin ea : parasti in dulcedine tua

pauperi, Deus.12. Dominus dabit verbum

evangelizantibus, virtute mul-ta.

13. Rex virtutum dilecti di-

lecti : et speciei domus divi-

dere spolia.

14. Si dormiatis inter medioscleros, pennse columbse dear-

gentatse, et posteriora dorsi

ejus in pallore auri.

15. Dum discernit coelestis

reges super earn, nive dealba-

rejoice before God : and be de

lighted with gladness.4. Sing ye to God, sing a

psalm to his name : make a wayfor him who ascendeth uponthe west : the Lord is his name.

5. Rejoice ye before him : but

the wicked shall be troubled at

his presence, who is the father

of orphans, and the judge of

widows.6. God in his holy place : God

who maketh men of one manner to dwell in a house :

7. Who bringeth out themthat were bound in strength,in like manner them that provoke, that dwell in sepulchres.

8. O God when thou didst

go forth in the sight of thypeople, when thou didst passthrough the desert :

9. The earth was moved, andthe heavens dropped at the

presence of the God of Sinai,

at the presence of the God of

Israel.

10. Thou shalt set aside for

thy inheritance a free rain, OGod : and it was weakened, butthou hast made it perfect.

11. In it shall thy animalsdwell : in thy sweetness, O God,thou hast provided for the poor.

12. The Lord shall give theword to them that preach goodtidings, with great power.

13. The king of powers is be

loved, of the beloved ; and the

beauty of the house shall divide

spoils.

14. If you sleep among themidst of lots ; you shall be as the

wings of a dove covered withsilver, and the hinder parts ofher back with the paleness of

gold.1 5. When he that is in heaven

appointeth kings over her, they

Psalm XII.LXVII. of Psalter. 183

buntur in Selmon : mons Dei,mons pinguis.

16. Mons coagulatus, monspinguis: ut quid suspicaminimonies coagulates ?

17. Mons, in quo beneplaci-tum est Deo habitare in eo :

etenim Dominus habitabit in

finem.

18. Currus Dei decem milli-

bus multiplex, millia laetan-tium : Dominus in eis in Sinain sancto.

19. Ascendisti in altum, ce-

pisti captivitatem : accepistidona in hominibus :

20. Etenim non credentes,inhabitare Dominum Deum.

21. Benedictus Dominus die

quotidie : prosperum iterfacietnobis Deus salutarium nostro-rum.

22. Deus noster, Deus salvosfaciendi : et Domini Dominiexitus mortis.

23. Verumtamen Deus con-

fringet capita inimicorum suo-rum : verticem capilli peram-bulantium in delictis suis.

24. Dixit Dominus: Ex Ba-san ronvertam, convertam in

profundum rnaris :

25. Ut intingatur pes tuus in

sanguine: lingua canum tuo-rum ex inimicis, ab ipso.

26. Viderunt ingressus tuosDeus, ingressus Dei mei : Regis mei qui est in sancto.

27. Praevenerunt principesconjuncti psallentibus, in me-dio juvencularum tympanistri-arum.

28. In ecclesiis benedicite

shall be whited with snow in

Selmon : the mountain of Godis a fat mountain.

16. A curdled mountain, afat mountain : Why suspect yecurdled mountains?

17. A mountain in which Godis well pleased to dwell: for

there the Lord shall dwell unto the end.

1 8. The chariot of God is attended by ten thousand, thousands of them that rejoice : theLord is among them in Sinai,in the holy place.

19. Thou hast ascended onhigh, hast led captivity captive :

thou hast received gifts in men.20. Yea for those also that

do not believe, the dwelling ofthe Lord God.

21. Blessed be the Lord dayby day: the God of our salvation will make our journeyprosperous to us.

22. Our God is the God ofsalvation : and of the Lord, ofthe Lord are the issues fromdeath.

23. But God shall break theheads of his enemies

; the hairycrown of them that walk on in

their sins.

24. The Lord said : I will turnthem from Basan, I will turnthem into the depth of the sea.

25. That thy foot may be

dipped in the blood of thyenemies; the tongue of thydogs be red with the same.

26. They have seen thy goings, O God, the goings of myGod : of my king who is in his

sanctuary.27. Princes went before

joined with singers, in themidst of young damsels playing on timbrels.

28. In the churches bless ye


Deo Domino: de fontibus

Israel.

29. Ibi Benjamin adolescen-

tulus, in mentis excessu.

30. Principes Juda, duceseo-rum : principes Zabulon, prin-

cipes Nephthali.

31. Manda Deus virtuti tuse :

confirma hoc Deus, quod oper-atus es in nobis.

32. A templo tuo in Jerusalem, tibi efferent reges munera.

33. Increpa feras arundinis,

congregatio taurorum in vaccis

populorum : ut excludant eos,

qui probati sunt argento.

34. Dissipa gentes, qusebella volunt : venient legatiex ^Egypto : ^Ethiopia praeve-niet manus ejus Deo.

35. Regna terrse, cantate

Deo: psallite Domino:

36. Psallite Deo, qui ascen-

dit super ccelum cceli, ad Ori-

entem.

37. Ecce dabit voci suae vo-cem virtutis, date gloriam Deosuper Israel, magnificentia ejus,et virtus ejus in nubibus.

38. Mirabilis Deus in sanctis

suis, Deus Israel ipse dabit vir-

tutem, et fortitudinem plebisuae, benedictus Deus.

God, the Lord from the fountains of Israel.

29. There is Benjamin a

youth, in ecstacy of mind.

30. The princes of Juda are

their leaders: the princes of

Zabulon, the princes of Nephthali.

31. Command thy strength,O God : confirm, O God, whatthou hast wrought in us.

32. From thy temple in Jerusalem, kings shall offer presentsto thee.

33. Rebuke the wild beasts

of the reeds, the congregationof bulls with the kine of the

people : ivho seek to excludethem who are tried with silver.

34. Scatter thou the nations

that delight in wars: embassa-dors shall come out of Egypt :

Ethiopia shall soon stretch outher hands to God.

35. Sing to God, ye kingdoms of the earth : sing ye to

the Lord :

36. Sing ye to God, whomounteth above the heaven of

heavens to the east.

37. Behold he will give to his

voice the voice of power, giveye glory to God for Israel, his

magnificence, and his power is

in the clouds.

38. God is wonderful in his

saints, the God of Israel is hewho will give power and

strength to his people, blessedbe God.

3. "Delectentur in latitia" Let them rejoice at their victory.

4."

Qui ascendit super occasum." Who ascends above the

darkness of the grave." Dominus nomen illi" For his name

is that of the Lord : all things are under his dominion.

5. When he shall judge the world, sinners shall tremble with

fear, while you shall stand rejoicing ; for he is the Father of

orphans, and the Judge who defends widows. This signifies

Psalm XII. LXVII. of Psalter. 185

that at the Last Judgment he will console all those that have

been afflicted here on earth.

6. God sits in his sanctuary in heaven ; and there in his

house he makes his servants dwell;" Umus moris," of one

manner, that is, as one in unity of virtue and sentiments.

7. He sets free those that are held captive by their passions,

and likewise those that have embittered him by their faults,

and have dwelt in the sepulchre, the abode of death ; that is, in

his displeasure.

8. 9. When Thou didst go forth in the sight of Thy peopleset free from Egypt, and didst go before them in the desert,

in a cloud of light, the whole earth was moved, because the

heavens showered down manna.

10. In the same way Thou dost wish to store up a great out

pouring of grace for Thy inheritance, that is, for Thy newChurch ; so that, however infirm it may be, Thou knowest howto heal her and make her perfect.

11. There Thy flock shall abide, for which because of itself it

is utterly poor, Thou hast in Thy goodness prepared abundant

pastures.

12. The Lord will inspire words to those that will announcethe new law, giving them great power to convert entire nations.

13." Rex virtutum dilecti dilecti" According to the Hebrew :

Reges exercituuin confcrderabuntur The most powecful kingsof the earth will become subjects of the Well-Beloved (accord-

ding to the Hebrew Dilecti dilecti} \ that is, of the Redeemer,who will be greatly beloved by them. " Et speciei downs dwidere spolia." And he, in order to render his house, that is, his

Church, beautiful, will give her the power to divide the spoilsof those kings converted by means of the Evangelists : that is,

of the apostles, who divided among themselves all the kingdoms of the world, to lead them to embrace the faith.

14. This verse is very obscure, says Bellarmine; hence it will

be necessary to explain it in detail." Si dormiatis! If you

who preach the word of God sleep, that is, if you repose. "/;/-

ter medios cleros." The word Clerus in Greek signifies lot, or

inheritance; meaning: In the midst of the Church. But St.

Jerome, St. Augustine, Theodoret, and others, understand bythe word Cleros, the Old and New Testaments, and explain the

first part of the words thus : If you repose in the midst of the


two Testaments." Pennce columbtz deargentatce."

The Church,

or the union of the faithful, will be like a dove with its wings

silvered with the purity of wisdom. " Et posteriora dorsi ejus

in palhre auri." And with its back gilt by the fervor of charity,

which makes it all beautiful.

15, 1 6. "Dum discernit ccelestis reges."While the heavenly

King, that is, Christ, will divide and send forth his preachers,

raised to the dignity of kings by the spiritual power given them

over souls."

Super earn." Over the Church scattered through

out the kingdoms of the earth." Nive dealbabuntur.

" Then

the nations, purified from the blackness of their sins, will be

come whiter than snow. " Mons Dei, mom pinguis, mons coagu-

latus" The mountain of God, the Church, is a fat, or rich

mountain, a coagulated, that is, a very rich mountain ; for the

milk of divine grace, with which it abounds, does not run off,

but remains there coagulated and firm." Ut quid suspicamini

monies coagulatos?"O men, why do you think that there is

another Church as fat and as rich as this one ?

1 8. The chariot of the Lord is borne by many thousands of

angels in great jubilee; it was thus the Lord was borne upon

these celestial spirits, when he descended upon the holy moun

tain of Sinai.

19. This passage is referred to by St. Paul (Eph. iv. 8) : Ascen-

dens in altum, captivam duxit captivitatem; dedit dona hominibus

Ascending on high, He led captivity captive ; He gave gifts to

men. He adds: Quodautem ascendit, quidest, nisi quia et descendit

primum in inferiores partes terra? Now, that he ascended,

what is it, but because he also descended first into the lower

parts of the earth? The verse is, therefore, thus explained:

Thou, O Saviour of the world ! coming forth from the sepulchre,

didst ascend to the highest heavens, and didst take with Thee

those that were captives here below; and in heaven Thou didst

receive the gifts from Thy Father, to dispense them to men.

20. For Thou hast bestowed Thy gifts on those who before

did not believe that the Lord dwells in his holy mountain, that

is, in his Church.

22. He is our God, whose property it is to save us; and it is

his own gift to set us free from death. " Exitus mortis." Ac

cording to Bellarmine and Menochius : Evasio mortis, ereptio et

liberatio a morte Rescue and deliverance from death.

Psalm XILLXVIL of Psalter. 187

23." Vcrticcm capilli" Denoting the top of the hair of the

head ;which means, that God will bring down the summit of

their proud locks, or the crest of those that walk with pride in

their sins, and do not walk in the law of God.

24. "Ex Basan convertam" Mattei translates the Hebrew

thus: Ex Basan reducam. That is: My people, I will deliver

thee from the Basanites, or the people of Basan : and I will cast

that people into the depths of the sea, as I did with Pharao.

26. Then did they see Thy glorious march, and Thy triumphs,

O my King and my God ! who art now in the holy place ; that

is, according to Bellarmine and Menochius, in heaven, or in the

Church.

27."

Prtncipcs" The heads of the people.

28."

Defontibus Israel" According to the Chaldee version :

DC semine Israel From the race of Israel. This is the reading

adopted by St. Hilary, Theodoret, Euthemius, Vatable, and

Tirinus, who cites these authors; and it is applicable to Jesus

Christ : Christo Domino, ortum habenti ex Israel To the Lord

God, who has sprung from Israel.

29. 30."

Ibi" There in that triumph, described in verses 26,

27, and 28."

Benjamin adolescentulus" The tribe of Benjamin,

who was the last of the children of Jacob." In mentis excessu.

"

In a transport of joy, as if in ecstacy. St. Hilary, St. Jerome,

Theodoret, Bellarmine, and others, apply this passage to the

apostles, who were almost all from one of the four tribes here

named : St. Paul was of the tribe of Benjamin ;St. James and

St. John, and other relatives of our Lord, were of the tribe of

Juda; and Galilee comprised especially the whole tribe of Za-

bulon and Nephthali.

32. "A templo tito" Mattei translates : Post tcmplum tuum ;

and Bossuet: Propter templum tuum. The verse, then, is thus

explained : After Thy temple has been built at Jerusalem, or,

because of Thy temple that shall be built in Jerusalem, kings

will offer Thee their gifts.

33." Feras arundinis" Bellarmine says that by this we are

to understand the wild animals that hide among rushes. "In

vaccis" According to the Hebrew : In vitulis Calves. The

verse therefore means : Frighten our enemies, who, as wild

beasts, and like an assemblage or a troop of savage bulls, to

gether with the calves of the people, that is, the dissolute


young men, will seek to exclude from the temple those that

have been proved as silver. Such is the explanation given byBellarmine, Menochius, and Tirinus.

34." Prari cniet manus ejus Deo" St. Jerome thus translates

the Hebrew : Festinet manus Deo ; and Father Mariana s inter

pretation is : Junget manus pacem petens. The sense of the

verse, then, is : Thou wilt scatter, O Lord ! the nations that

wish for war; then ambassadors from Egypt and Ethiopia will

come running with joined hands to ask for peace.

36." Cojlum casli." A Hebraism, which signifies : The highest

heaven. "Ad Orientem" Towards the east ; that is, towards

the Mount of Olives situated at the east of Jerusalem. It is

thus explained by Menochius and Tirinus, following St. Hilaryand St. Jerome. The sense is, therefore: Give praise to God,who ascends from the Mount of Olives to the highest heaven.

37." Vocem virtutis" A voice of power and efficacy. "Deo

super Israel" To the God of Israel." In nubibus" Accord

ing to the Hebrew: In ccelis. According to St. Augustine, this

may be understood of the day of judgment when Jesus Christ

will come in nubibus coeli in the clouds of heaven; then, dabit

voct succ vocem virtutis he will give unto his voice the voice of

power; he will speak with so great power, that he will cause a

great terror by the sentence that he will pronounce against the

reprobate.

38. God will give to his people a virtue and a strength thatwill make them victorious over their enemies ; let this greatGod be, therefore, ever blessed.

Psalm LLXVIIL of Psalter. 189

Thursday at Matins.

PSALM I., WHICH is PSALM LXVIII., OF THE PSALTER.

The holy Fathers and interpreters agree that this psalm refers to

our Lord who was ill-treated by the Jews ;it is also frequently quoted

in the New Testament. 1

1. SALVUM me fac Deus;quoniam intraverunt aquae us

que ad animam meam.2. Infixus sum in limo pro-

fundi: et non est substantia.

3. Veni in altitudinem ma-ris : et tempestas demersit me.

4. Laboravi clamans, raucaefactae sunt fauces meae : defe-cerunt oculi mei, dum spero in

Deum meum.5. Multiplicati sunt super

capillos capitis mei, qui ode-runt me gratis.

6. Confortati sunt qui perse-cuti sunt me inimici mei in-

juste : quae non rapui, tune ex-

solvebam.

7. Deus tu scis insipientiammeam : et delicta mea a te nonsunt abscondita.

8. Non erubescant in me,qui expectant te Domine, Do-mine virtutum.

9. Non confundantur superme, qui quaerunt te, DeusIsrael.

1. SAVE me, O God : for thewaters are come in even unto

my soul.

2. I stick fast in the mire of

the deep: and there is no sure

standing.3. I am come into the depth

of the sea : and a tempest hathoverwhelmed me.

4. I have labored with crying, my jaws are becomehoarse : mine eyes have failed,

whilst I hope in my God.5. They are multiplied above

the hairs of my head, who hateme without cause.

6. Mine enemies are grownstrong who have wrongfullypersecuted me: then did I paythat which I took not away.

7. O God, thou knowest myfoolishness : and my offencesare not hid from thee.

8. Let not them be ashamedfor me, who look for thee, OLord, the Lord of hosts.

9. Let them not be confounded on my account, who seekthee, O God of Israel.

1 The following is what we read in regard to verse 5 : Quia odio

habuerunt me gratis They have hated me without cause (John, xv,

25). 12 : Zelus domus tu(C conicdit me The zeal of thy house hath

eaten me up (John, ii. 17). 26: ( John, xix. 28). 30: fiat commoratio

eoruni deserta, et non sit qui inhabitet in ea Let their habitation ber-

come desolate, and let there be none to dwell therein (Acts, i. 20),

l"he prophet makes Jesus Christ speak through the whole psalm.

Thursday at Matins.

10. Quoniam propter te sus-

tinui opprobrium : operuit con-fusio faciem meam.

11. Extraneus factus sum fra-

tribus meis, et peregrinus filiis

matris meae.12. Quoniam zelus domus

tuse corned it me : et opprobriaexprobrantium tibi ceciderunt

super me.

13. Et operui in jejunio ani-

mam meam : et factum est in

opprobrium mihi.

14. Et posui vestimentummeum cilicium : et factus sumillis in parabolam.

15. Adversum me loqueban-tur qui sedebant in porta : et

in me psallebant qui bibebantvinum.

1 6. Ego vero orationem meam ad te Domine : tempus be-

neplaciti Deus.

17. In multitudine miseri-cordiae tuae exaudi me, in veri-tati salutis tuae.

1 8. Eripe me de luto, ut noninfigar : libera me ab iis, quioderunt me, et de profundisaquarum.

19. Non me demergat tem-pestas aquae, neque absorbeatme profundum : neque urgeatsuper me puteus os suum.

20. Exaudi me Domine, quo-niam benigna est misericordiatua : secundum multitudinemmiserationum tuarum respicein me.

21. Et ne avertas faciem tu-am a puero tuo : quoniam tri-

bulor, velociter exaudi me.22. Intende animae meae, et

libera earn : propter inimicosmeos eripe me.

23. Tu scis improperium meum, et confusionem meam, et

reverentiam meam.

10. Because for thy sake I

have borne reproach: shamehath covered my face.

11. I am become a strangerto my brethren, and an alien tothe sons of my mother. <

12. For the zeal of thy househath eaten me up: and the

reproaches of them that re

proached thee are fallen uponme.

13. And I covered my soulin Tasting: and it was made a

reproach to me.

14. And 1 made haircloth mygarment : and I became a byword to them.

15. They that sat in the gatespoke against me : and theythat drank wine made me their

song.1 6. But as for me, my prayer

is to thee, O Lord; for the time

of thy good pleasure, O God.17. In the multitude of thy

mercy hear me, in the truth of

thy salvation.1 8. Draw me out of the mire,

that I may not stick fast : deliver me from them that hateme, and out of the deep waters.

19. Let not the tempest ofwater drown me, nor the deepswallow me up : and let not the

pit shut her mouth upon me.20. Hear me, O Lord, for thy

mercy is kind : look upon meaccording to the multitude of

thy tender mercies.

21. And turn not away thyface from thy servant : for I amin trouble, hear me speedily.

22. Attend to my soul, anddeliver it : save me because of

my enemies.

23. Thou knowest my re~

proach, and my confusion, andmy shame.

Psalm LLXVIII. of Psalter. 1 9 1

24. In conspectu tuo suntomnes qui tribulant me: im-

properium expectavit cor me-um, et miseriam.

25. Et sustinui qui simulcontristaretur, et non fuit: et

qui consolaretur, et non in-

veni.

26. Et dederunt in escammeam fel : et in siti mea pota-verunt me aceto.

27. Fiat mensa eorum coramipsis in laqueum, et in retribu-

tiones, et in scandalum.

28. Obscurenturoculi eorumne videant : et dorsum eorumsemper incurva.

29. Effunde super eos iramtuam : et furor irae tuse com-prehendat eos.

30. Fiat habitatio eorum de-serta : et in tabernaculis eorumnon sit qui inhabitet.

31. Quoniam quem tu per-cussisti, persecuti sunt: et su

per dolorem vulnerum meo-rum addiderunt.

32. Appone iniquitatem su

per iniquitatem eorum : et nonintrent in justitiam tuam.

33. Deleantur de libro viven-tiurn: et cum justis non scri-

bantur.

34. Ego sum pauper et do-lens : salus tua Deus suscepitme.

35. Laudabo nomen Dei cumcantico : et magnificabo eumin laude :

36. Et placebit Deo supervitulum novellum : cornua pro-ducentem et ungulas.

37. Videant pauperes, et lae-

tentur: quaerite Deum, et vivetanima vestra :

24. In thy sight are all theythat afflict me, my heart hathexpected reproach and misery.

25. And I looked for one thatwould grieve together with me,but there was none : and forone that would comfort me,and I found none.

26. And they gave me gallfor my food : and in my thirst

they gave me vinegar to drink.

27. Let their table become asa snare before them, and a re

compense, and a stumbling-block.

28. Let their eyes be darkened that they see not

; andtheir back bend thou down al

ways.29. Pour out thy indignation

upon them : and let thy wrathful anger take hold of them.

30. Let their habitation bemade desolate : and let therebe none to dwell in their tabernacles.

31. Because they have persecuted him whom thou hastsmitten : and they have addedto the grief of my wounds.

32. Add thou iniquity upontheir iniquity : and let them notcome into thy justice.

33. Let them be blotted outof the book of the living; andwith the just let them not bewritten.

34. But I am poor and sorrowful : thy salvation, O God,hath set me up.

35. I will praise the name ofGod with a canticle : and I will

magnify him with praise.36. And it shall please God

better than a young calf: that

bringeth forth horns and hoofs.

37. Let the poor see and re

joice : seek ye God, and yoursoul shall live.

Thursday at Matins.

38. Quoniam exaudivit pau- 38. For the Lord hath heard

peres Dominus : et vinctos suos the poor : and hath not de-

non despexit. spised his prisoners.

39. Laudent ilium cceli et 39. Let the heavens and the

terra, mare, et omnia reptilia earth praise him, the sea, and

m e i s> every thing that creepeththerein.

40. Ouoniam Deus salvam 40. For God will save Sion :

faciet "Sion : et sedificabuntur and the cities of Juda shall be

civitates Juda. built up.

41. Et inhabitabunt ibi, et 41. And they shall dwell

hereditate acquirent earn. there, and acquire it by in

heritance.

42. Et semen servorum ejus 42. And the seed of his ser-

possidebit earn : et qui diligunt vants shall possess it, and theynomen ejus, habitabunt in ea. that love his name shall dwell

therein.

1."Aqua."

The waters of affliction.

2." Non est substantial St. Jerome s translation is: Non

possum consistere. That is, according to the explanation of

Menochius : There is no consistence or solidity.

3. That is : I am as if engulfed in an abyss of bitterness that

has overwhelmed me.

6. Behold Jesus Christ, who in dying satisfies for sins that

are not his own.

7. Thou knowest the folly of which I am wrongly accused bymen

;and my sins, that is, those of men, which I have taken

upon myself in order to atone for them. This agrees with

what Isaias has said : Iniquitates eorum ipse portabit He shall

bear their iniquities (Is. liii. 2).

8." Non erubescant.

"

Let them not blush, or let them not

be ashamed. "/ me" According to Bellarmine : Propter me."

Qui expectant me." Those that wait "for Thee, or those that

trust in Thee. "

Virtutum" According to the Hebrew : Exer-

cituum.

9."

Super me." According to Bellarmine : Met causa.

11." Matris mece." Of my mother, the Synagogue.

1

12." Comedit me." Has devoured me; or, according to the

Chaldee, has consumed me : Consumpstt me.

1 Mundus ettm non cognovit. In propria vetiit, et sui eum non recepe-

runt The world knew him not. He came to his own, and his ownreceived him not (John, i. 10). Hunc autem nescimus unde sit As to

this man we know not whence he is (John, ix. 29).

Psalm LLXVIII. of Psalter. 193

13. This verse is very obscure. "

Operui in jejunio animammeam" According to the Hebrew: I overwhelmed myselfwith my tears in my fast.

15."

Qut sedebant in porta" Those that were sitting at the

gate ; that is, the magistrates, who had their station in the

public place of judgment."

Qut bibebant vinum" Thedrunkards.

16. "Tempus beneplaciti" St. Jerome s translation is : Tern-

pus reconciliationis est. For behold now the time of Thy goodpleasure ; that is, the time destined- for the peace and recon

ciliation of men.

17." In veritate salutis tu<z." That is, according to the faith

fulness of the promise which Thou hast made to save us.

19"

Neque urgeat."

According to Bellarmine and others:Non claudat. This is to be understood of the sepulchre fromwhich Jesus Christ willed to rise, and to pass to life eternal.

23."

Reverentiam." St. Jerome s translation is : Ignomintam.27. Their table, in retribution for their cruelty, shall become

unto them a snare and an occasion of their ruin. Jesus Christhere predicts, under the form of imprecation, the evils that

were to fall on the Jews. For this reason the text is given in

the future tense ; it is thus Menochius and the others understand it.

28. Their eyes will remain darkened, so that they will not see

the precipice over which they shall fall ; Thou wilt cause themto bend the back forever : that is, Thou wilt always keep themunder the yoke of strange masters.

31. God has stricken his Son for the sins of the human race,

as is written in Isaias (liii. 8) : Proptcr scelus populi meipercussteum For the wickedness of my people have I struck Him.Moreover, the Jews have persecuted and added pain upon painto his wounds.

32. On this text Bellarmine makes a wise remark : DiciturDeus facere, quando permittit fieri id quod sine ejus permissione

fieretGod is said to do, when he permits to be done, that

which, without his permission, would not be done. The sense

therefore is : Thou permittest these wicked men to add iniquityto iniquity, and that they should not enter into Thy justice,that is, that they should not be admitted to receive from Thee

justification.

13

1 94 Thursday at Matins.

33." De libro vtventtum.

" That is, from the number of the

elect.

34.1 " Salus tua . . . suscepitme" Thy salvation has taken

me, or withdrawn me from these pains, by causing me to rise

again. Or, as others explain the text, in a prophetic sense

Thy power will save me by withdrawing me from these pains.

36." Cornua producentem et ungulas"

That begins to have

horns and hoofs.2

37. The poor and afflicted will see it and will rejoice : O men,

seek God, and thus your souls will live forever.

38." Vinctos suos non despexit" He does not despise his cap

tives ;that is, those that are loaded with the chains of their

sins.

40. By Sion is understood the Church in general, and by the

cities of Juda, the particular Churches. This is the explanation

given by Bossuet and others.

41. In this happy land men redeemed shall dwell, and shall

possess it as their own inheritance.

42."

Qui diligunt nomen ejus, habitabunt in ea." It shall al

ways be inhabited by those that love the glory of the Lord.

PSALM II., WHICH is PSALM LXIX. OF THE PSALTER.

This psalm is almost the repetition of the last seven verses of Psalm

XXXIX. According to most of the Latin interpreters it is the prayer

that Jesus Christ was to make on the cross. It may serve as a model

to the faithful in their prayers, especially when they find themselves in

grave danger.

1. DEUS in adjutorium me- i. O GOD, come to my as-

um intende : Domine ad adju- sistance : O Lord, make hastevandum me festina. to help me.

2. Confundantur et revere- 2. Let them be confoundedantur, qui quaerunt anirnam and ashamed that seek mymeam : soul :

3. Avertantur retrorsum, et 3. Let them be turned back-erubescant, qui volunt mihi ward, and blush for shame thatmala. desire evils to me :

4. Avertantur statim erubes- 4. Let them be presently

1 In this last part of the psalm, the prophet, always speaking in the

person of Jesus Christ, predicts the glory of the Saviour and the estab

lishment of the Church.2 That is, which has all the qualities of a choice victim.

Psalm IILLXX. of Psalter. 95

centes: qui dicunt mihi: Euge,euge.

5. Exultent et laetentur in te

omnes qui quaerunt te, et di-

cant semper: Magnificetur Do-minus : qui diligunt salutare

tuum.6. Ego vero egenus, et pau

per sum : Deus adjuva me.

7. Adjutor meus, et liberator

meus es tu : Domine ne mo-

turned away blushing for

shame that say to me : Tiswell, tis well.

5. Let all that seek thee re

joice and be glad in thee, andlet such as love thy salvation

say always : The Lord be magnified.

6. But I am needy and poor :

O God, help me.


my deliverer: O Lord, makeno delay.

2."

Qut qucerunt animam meam" Those that seek to take

my life.

4. Euge, euge"Well done, well done, we have struck him

down. Instead of this word, St. Jerome translates : Vah ! vah !

a word, as Bossuet remarks, not of praise, but of mockery, just

as people sometimes cry out in derision: Hurrah! hurrah!

5." Out diligunt salutare tuum." Those that love the salva

tion that Thou hast promised. Or, as Bossuet explains : Those

that wish to be saved by Thee.

PSALM III., WHICH is PSALM LXX. OF THE PSALTER.

David prays to God to come to his aid in the persecution raised

against him by his son Absalom. This psalm will serve for all the

faithful when they are afflicted by temptations in order to trust in Godand ask his help.

1. IN te Domme speravi, non i. IN thee, O Lord, I haveconfundar in aeternum : in jus- hoped, let me never be put totitia tua libera me, et eripe me. confusion : deliver me in thy

justice, and rescue me.2. Inclinaad meaurem tuam, 2. Incline thy ear unto me,

et salva me. and save me.

3. Esto mihi in Deum pro- 3. Be thou unto me a God,tectorem, et in locum muni- a protector, and a place ofturn : ut salvum me facias. strength : that thou mayst

make me safe.

4. Quoniam firmamentum 4. For thou art my firma-

meum, et refugium meum es tu. ment and my refuge.5. Deus meus eripe me de 5. Deliver me, O my God, out

manu peccatoris, et de manu of the hand of the sinner, andcontra legem agentis et iniqui: out of the hand of the trans

gressor of the law and of theuniust:

196 Thursday at Matins.

6. Quoniam tu es patientiamea Domine: Domine spesmea a juventute mea.

7. In te confirmatus sum exutero : de ventre matris meaetu es protector meus.

8. In te cantatio mea semper: tamquam prodigium fac-

tus sum multis: et tu adjutorfortis.

9. Repleatur os meum laude,ut cantem gloriam tuam : tota

die magnitudinem tuam.

10. Ne projicias me in tern-

pore senectutis : cum defecerit

virtus mea, ne derelinquas me.

11. Quia dixerunt inimicimei mihi: et qui custodiebantanimam meam, consilium fece-

runt in unum.12. Dicentes: Deus dereli-

quit eum, persequim ini, et

comprehendite eum : quia nonest qui eripiat.

13. Deus ne elongeris a me :

Deus meus in auxilium meumrespice.

14. Confundantur, et defici-

ant detrahentes animae meae :

operiantur confusione et pu-dore, qui quaerunt mala mini.

15. Ego autem semper spe-rabo: et adjiciam super om-nem laudem tuam.

16. Os meum annuntiabit

justitiam tuam : tota die salu-tare tuum.

17. Quoniam non cognovilitteraturam, introibo in po-tentias Domini : Domine me-morabor justitiae tuae solius.

1 8. Deus docuisti me a ju--ventute mea: et usque nuncpronuntiabo mirabilia tua.

6. For thou art my patience,O Lord: my hope, O Lord,from my youth.

7. By thee have I been confirmed from the womb: from

my mother s womb thou art

my protector:8. Of thee shall I continually

sing: I am become unto manyas a wonder; but thou art a

strong helper.

9. Let my mouth be filled

with praise, that I may singthy glory : thy greatness all

the day long.10. Cast me not off in the

time of old age : when mystrength shall fail, do not thouforsake me.

11. For my enemies have

spoken against me : and theythat watched my soul haveconsulted together,

12. Saying: God hath for

saken him : pursue and takehim : for there is none to deliver him.

13. O God, be not thou far

from me: O my God, makehaste to my help.

14. Let them be confoundedand come to nothing that detract my soul : let them be covered with confusion and shamethat seek my hurt.

15. But I will always hope:and will add to all thy praise.

1 6. My mouth shall showforth thy justice : thy salvationall the day long.

17. Because I have not knownlearning, I will enter into the

powers of the Lord : O Lord, I

will be mindful of thy justicealone.

1 8. Thou hast taught me, OGod, from my youth : and till

now I will declare thy wonder-*ul works.

Psalm III. LXX. of Psalter. \ c

19. Et usque in senectam etsenium : Deus ne derelinquasme,

20. Donee annuntiem bra-chium tuum generation! omni,quae ventura est :

21. Potentiam tuam, et jus-titiam tuam Deus usque in al-

tissima, quae fecisti magnalia:Deus quis similis tibi ?

22. Quantas ostendisti mihitribulationes multas, et malas :

et conversus vivificasti me : et

de abyssis terras iterum redux-isti me :

23. Multiplicasti magnificen-tiam tuam : et conversus con-solatus es me.

24. Nam et ego confitebortibi in vasis psalmi veritatemtuam : Deus psallam tibi in

cithara, sanctus Israel.

25. Exultabunt labia meacum cantavero tibi : et animamea, quam redemisti.

26. Sed et lingua mea totadie meditabitur justitiam tuam : cum confusi et reveriti

fuerint qui quaerunt malamihi.

19. And unto old age andgray hairs : O God, forsake menot,

20. Until I show forth thyarm to all the generation thatis to come.

21. Thy power, and thy justice, O God, even to the highest great things thou hastdone : O God, who is like tothee ?

22. How great troubles hastthou shown me, many andgrievous: and turning thouhast brought me to life, andhast brought me back againfrom the depths of the earth :

23. Thou hast multiplied thymagnificence: and turning to

me thou hast comforted me.24. I will also give praise to

thee, twill extol thy truth withthe instruments of psaltery: OGod, I will sing to thee with the

harp, thou holy one of Israel.

25. My lips shall greatly re

joice, when I shall sing to thee :

and my soul which thou hastredeemed.

26. Yea and my tongue alsoshall meditate on thy justiceall the day : when they shall beconfounded and put to shamethat seek evils to me.

1. I have placed in Thee my hopes; I hope that I shall notbe confounded forever; deliver me from the confusion in honorof Thy justice.

2. Give ear to my prayers, and save me from the dangers that

threaten me.

6."

Patientia" St. Jerome translates: Exspectatio. Hencethe verse may be explained with Bellarmine : Thou art mypatience, that is, Thou art that divine Lord from whom I

expect with patience my deliverance, since from my youthThou hast been my only hope.

7. "Inteconfirmatussum" Accord ing to the Hebrew: Superte innixus sum ; or, as St. Jerome s translation is: A te susten-


tatus sum. This means: In Thee I have been confirmed, that

is, I have found my support and my prop.

8. My chant shall always be occupied with Thee, that is, I

will always celebrate Thy goodness with praises ;I am admired

by many as a prodigy, through the benefits that Thou hast con

ferred upon me; and Thou art looked upon as a strong defence

of those whom Thou protectest.

ii."

Qui custodiebant animam meam, consilium fecerunt in

unum" St. Jerome translates : Qui observabant animam meam,

inicrunt consilium pariter. Those that spied out my life, myway of living, have conspired against me. Others understand

this of the guards whom David kept about his person, and

explain it thus: Those that before guarded my life are nowunited to plot my ruin.

13. "In auxilium meum respice" St. Jerome s translation is

better: Ad auxilium meumfestina.

15. But I will always hope in Thee, my Lord, and I will add

new praises to all those that I have given Thee. According to

Bellarmine, Menochius, and Bossuet, something is here to be

supplied.

16." Sahttare tuum" The salvation that I have received

from Thee.

17." Non cognovi litteraturam" I am little versed in human

wisdom. Interpreters generally understand the word Littera-

turam as if David meant to say: I have never made professionof that infamous cunning in which my enemy Achitophelabounds. " Introibo in potentias Domini I shall enter into

the power of the Lord, that is, I shall set myself to praise the

divine power." Memorabor justitice tua solius." I shall have

nothing else before my eyes but the memory of Thy justice.

1 8." Et usque nunc pronuntiabo mirabilia tua." Wherefore I

will never cease to celebrate the wonderful graces that Thouhast done unto me.

20. Till I succeed in proclaiming Thy arm, that is, Thy great

power, to all the generations that shall come to inhabit this

earth.

22." Et conversus, vivificasti me, et de abyssis terra iterum re-

duxistime" Then, appeased, Thou hast so to say restored to

me life, and hast brought me back from the abyss of the earth,

that is, from the depth of miseries.

Psalm IV. LXXL of Psalter. 1 99

23."

Multiplicastt magnificenttam tuam" That is, Thou hast

in many ways shown the greatness of Thy goodness towards

me. "

Conversus." A Hebraism which signifies that the action

is repeated.

24. "In vasis psalmi" According to Menochius and Bos-

suet : In musicis instruments," Veritatem tuam." The faith

fulness of Thy promises.1

25. "Amma mea, quani redcmisti" My soul, which Thouhast redeemed, that is, hast set free from so many dangers.

26."

Meditabitur" That is : Shall praise while meditating.

PSALM IV., WHICH is PSALM LXXL OF THE PSALTER.

David speaks here of his son Salomon, the presumptive heir of the

kingdom of Israel, a figure of the spiritual kingdom of Jesus Christ.

Thus speak commonly the holy Fathers and the commentators. In

deed, it seems to me that the whole or nearly the whole psalm should

be applied to Jesus Christ;

for certain expressions that are found

in it, and especially verses 5, n, 12, and 17, can only refer to Jesus

Christ, to his coming among us, and to the vocation of the Gentiles;

all of which mysteries David clearly saw by the prophetic light.2

1. DEUS judicium tuum regi i. GIVE to the king thy judg-da : et justitiam tuam filio ment, O God : and to the king s

regis : son thy justice :

2. Judicare populum tuum 2. To judge thy people within justitia, et pauperes tuos in justice, and thy poor with judg-judicio. ment.

3. Suscipiant montes pacem 3. Let the mountains receive

populo: et colles justitiam. peace for the people: and thehills justice.

1 " In vasis." See Psalm vii. 14." Sanctus Israel" God was

called the Holy One of Israel, because he sanctified the people of

Israel with his grace, and that people was to acknowledge and cele

brate the sanctity of God with the worship that they rendered to him.2 Title of the Psalm: In Salomonem On Salomon At the end we

read: Defecerunt laudes David, filii Jesse The praises of David, the

son of Jesse, are ended. By this it appears that this psalm was the last

that David composed, although it is not placed here in the last place.

The name of Salomon signifies Pacific, a name most suitable for himwho is the Son of David by excellence, the Prince of peace, of whomSalomon was the figure. Hence it is generally acknowledged that this

psalm, taken as a whole, is applicable only to the divine Messias.


4. Judicabit pauperes po-puli, et salvos faciet filios pau-perum : et humiliabit calum-niatorem.

5. Et permanebit cum sole,

et ante lunam, in generationeet generationem.

6. Descendet sicut pluvia in

vellus: et sicut stillicidia stil-

lantia super terram.

7. Orietur in diebus ejus

justitia, et abundantia pacis :

donee auferatur luna.

8. Et dominabitur a mari us

que ad mare: et a flumine usquead terminos orbis terrarum.

9. Coram illo procident^Ethiopes: et inimici ejus ter

ram lingent.10. Reges Tharsis, et insulae

munera efferent : reges Ara-bum, et Saba dona adducent:

1 1 . Et adorabunt eum omnesreges terrae : omnes gentes ser-

vient ei :

12. Quia liberabit pauperema potente : et pauperem, cuinon erat adjutor.

13. Parcet pauperi et inopi :

et animas pauperum salvas fa

ciet.

14. Ex usuris et iniquitateredimet animas eorum : et ho-norabile nomen eorum coramillo.

15. Et vivet, et dabitur ei deauro Arabiae, et adorabunt de

ipso semper: tota die benedi-cent ei.

16. Et erit firmamentum in

terra in summis montium, su-

perextolletur super Libanumfructus ejus: et florebunt decivitate sicut fcenum terras.

4. He shall judge the poor of

the people, and he shall savethe children of the poor: andhe shall humble the oppressor.

5. And he shall continue withthe sun, and before the moon,throughout all generations.

6. He shall come down like

rain upon the fleece : and as

showers falling gently uponearth.

7. In his days shall justice

spring up, and abundance of

peace : until the moon betaken away.

8. And he shall rule from seato sea : and from the river untothe ends of the earth.

9. Before him the Ethiopiansshall fall down : and his enemies shall lick the ground.

10. The kings of Tharsis andthe islands shall offer presents :

the kings of the Arabians andof Saba shall bring gifts :

11. And all kings of the earthshall adore him : all nationsshall serve him :

12. For he shall deliver the

poor from the mighty: and the

needy that had no helper.13. He shall spare the poor

and needy : and he shall savethe souls of the poor.

14. He shall redeem theirsouls from usuries and ini

quity: and their name shall behonorable in his sight.

15. And he shall live, and tohim shall be given of the goldof Arabia, for him they shall

always adore, they shall blesshim all the day.

16. And there shall be a fir

mament on the earth, on the

tops of mountains, above Liba-nus shall the fruit thereof beexalted : and they of the cityshall flourish like the grass ofthe earth.

Psalm IV.LXXI. of Psalter. 201

17. Sit nomen ejus benedic- 17. Let his name be blessedturn in saecula : ante solem for evermore: his name con-

permanet nomen ejus. tinueth before the sun.18. Et benedicentur in ipso 18. And in him shall all the

omnes tribus terrse : omnes tribes of the earth be blessed ;

gentes magnificabunt eum. all nations shall magnify him.

19. Benedictus Dominus 19. Blessed be the Lord theDeus Israel, qui facit mirabilia God of Israel, who alone dothsolus: wonderful things :

20. Et benedictum nomen 20. And blessed be the namemajestatis ejus in aeternum : et of his majesty forever: and the

replebitur majestate ejus om- whole earth shall be filled withnis terra : fiat, fiat. his majesty : So be it. So be it.

i. Give to the king the grace to judge justly, and grant to

the son of David a righteous justice like Thine own.

3. "Mantes." This word is variously understood. Maldo-

natus understands it as if it were Undique ; and meaning: Maypeace be enjoyed everywhere, even on the mountains. Emmanuel Sa writes: Monies, id est, primores, sen prafectithz. chief

men or rulers. Malvenda : Monies, id est, totum regnuin monti-

bus abundans the whole kingdom abounding with mountains.

It is in this way Bossuet, with Bellarmine and Menochius,

explains the verse: Descendat de coelo pax et justitia, et super

regnum Israeliticum requiescat May peace and justice descend

from heaven and rest upon the kingdom of Israel. Lastly,

Mariana, and with him Tirinus, says: Montes, ubi scilicet solent

esse latrones et ferce Mountains, that is, where robbers and wild

beasts are wont to be. This last interpretation, as Lallemant

thinks, seems to be the most probable. Hence the sense would

be : May the mountains and the hills receive peace for the goodof the people, that is: may even the people of the mountains,

who are usually fierce and turbulent, taste the sweetness of

peace and enjoy the fruits of the justice of the prince.

5. "Ante lunam." Translation of St. Jerome : Ultra lunam

Beyond the moon. That is: His kingdom shall endure as longas the sun and the moon, and even beyond that.

6. "Vellus." About this word there is a great diversity of

opinion. Malvenda, Bellarmine, Menochius, Tirinus, etc., un

derstand by it the fleece, or skin covered with wool, upon which

Gedeon asked that all the dew that fell from heaven might be

collected {Judges, vi. 37). Others, as Maldonatus, Mariana,

Bossuet, Mattei, with Mark Marino, and Father Lallemant, are

2O2 Thursday at Matins.

of opinion that the word Vellus here means something cut or

shorn; hence Lallemant translates the passage thus: His com

ing to the throne will be like a rain that waters a meadow newlymown. But the first interpretation agrees better with that of

St. Ambrose, Rupertus, and Procopius, who understand by the

fleece the Mother of God, and by the dew the divine Word,who came down gently as the dew into the womb of the Virgin

Mary, by the operation of the Holy Ghost. Moreover, the

verse taken in this sense, has a better connection with the fol

lowing : Orietur in diebus ejus justitia et abundantia pads In

his days shall justice spring up, and abundance of peace. This

is certainly to be understood of the coming of the Messias. 1

7. "In diebusejus"

Under his reign. "Donee auferaturtuna." This happy state will last till the end of the world.

8. "A flumine" St. Augustine, Theodoret, etc., understand

by the river, the Jordan, because it was there, at the baptism of

Jesus Christ, the eternal Father s voice was heard saying : Hie

est Filius meus dilcctus, in quo mihi complacui This is my be

loved Son in whom I am well pleased (Matt. iii. 17).

9. "Terrainlingent." Shall lick the earth, that is, shall bow

down to kiss the earth that is under his feet.

10."

Reges Tharsis, et insul<z." The kings of India and the

inhabitants of the isles.

11. These verses, from verse 5th, can apply only to JesusChrist.

12."

Pauperem." The weak, or the feeble.2

13. "Parcel." According to the Chaldee : Miserebitur Hewill have compassion.

1 Let us add to these authorities the authority of St. Bernard, who

(De Lattd. Virg. Matris, s. 2) thus applies this verse: " Descendet sicut

pluvia in vellus." The Son of God at first descended into the womb of

the Blessed Virgin without show and noise, like gentle dew on pure

wool; but afterwards as an abundant rain:"

t sicut stillicidia superterrain" he spread over the whole earth with show and noise; namely,the show of miracles and the sound of the voices of the preachers of the

Gospel.2By "Pauperem" Poor, Bellarmine understands the human race

after its fall, despoiled of all its goods, and incapable of help from anycreature. By

" A potente" the Powerful, he understands the devil,

whose miserable slave man had become.

Psalm VLXXIL of Psalter. 203

14. "Ex itsuris." According to the Chaldee: Ab oppressionc

From oppression." Et iniquttate." And from iniquity, that

is, from injustice.

15. "Vivet." He shall live, that is, his reign shall be ever

lasting. "Vivet et dabitur ei" According to the Hebrew:

Vivct, et dabit el. Hence Maldonatus thus interprets this pas

sage : The poor delivered by him shall live, and out of grati

tude will give him gold of Arabia. "Adorabunt de ipso! St.

Jerome translates: Orabunt de eo. These words are thus com

mented upon by Emmanuel Sa: De eo, id cst, pro eo. The

people will continually pray for him and for the prosperity of

his kingdom.1

16." Firmamentum" The Hebrew text, St. Jerome, Bellar-

mine, Mattei, Lallemant, and all the interpreters of the Com

pilation of Venice, attest that Firmamentum is put here for

Frumentwn; and this is the explanation that is given : There

will be such an abundance of wheat upon earth, and even on

the summits of the mountains, that its fruits will rise above

Lebanon, that is, the ears will rise higher than the cedars of

Lebanon ;and the inhabitants of the city of God, which is the

Church, shall flourish or spring up like the herb of the field.

17." Nomcn ejus"

The name of this new king. "Ante

solem" According to the Hebrew: Coram sole; and as St.

Jerome translates: Ultra solem. "Permanet." According to

St. Jerome, Menochius, Bossuet, etc., this verb is to be under

stood in the future.

PSALM V., WHICH is PSALM LXXII. OF THE PSALTER.

This psalm describes the wretched happiness of the wicked and the

blessed afflictions of the just, since the end of the one class will be very

different from that of the other. We learn, hence, not to be astonished

when we see the wicked prosper and the good afflicted. 2

1 " Adorabitnt de ipso semper."Bellarmine s explanation is: Kedempli

ab ipso adorabunt Deum verum ex ipsius ritu, doctrina, et institution*,

usque ad mundi consttmmationew Those redeemed by Jesus Christ will

adore the true God according to Christ s own rite, teaching, and institution.

And Gaume translates: He shall always be adored on his own account.

2 The psalmist makes the man who is just, but poor and afflicted,

speak: at first, he confesses that at the sight of the prosperity of the

impious here below, of whom he gives a description, he was tempted


1. QUAM bonus Israel Deushis, qui recto sunt corde !

2. Mei autem pene moti sunt

pedes : pene effusi sunt gres-sus mei.

3. Quiazelavi super iniquos,pacem peccatorum videns.

4. Quia non est respectusmorti eorum : et firmamentumin plaga eorum.

5. In labore hominum nonsunt, et cum hominibus nonflagellabuntur:

6. Ideo tenuit eos superbia,operti sunt iniquitate et impie-tate sua.

7. Prodiit quasi ex adipe ini-

quitas eorum : transierunt in

affectum cordis.

8. Cogitaverunt, et 1 o c u t i

sunt nequitiam : iniquitatemin excelso locuti sunt.

9. Posuerunt in coelum ossuum : et lingua eorum transi-vit in terra.

10. Ideo convertetur populusmeus hie : et dies pleni inveni-entur in eis.

u. Et dixerunt: Quomodoscit Deus, et si est scientia in

excelso ?

12. Ecce ipsi peccatores, et

abundantes in saeculo, obtinue-runt divitias.

13. Etdixi: Ergo sine causa

justificavi cor meum, et lavi

inter innocentes manus meas :

1. How good is God to

Israel, to them that are of a

right heart !

2. But my feet were almostmoved : my steps had well nighslipped.

3. Because I had a zeal onoccasion of the wicked, seeingthe prosperity of sinners.

4. For there is no regardto their death : nor is there

strength in their stripes.

5. They are not in the laborof men, neither shall they be

scourged like other men :

6. Therefore pride hath heldthem fast, they are coveredwith their iniquity and their

wickedness.

7. Their iniquity hath comeforth, as it were from fatness :

they have passed into the af

fection of the heart.

8. They have thought and

spoken wickedness : they have

spoken iniquity on high.9. They have set their mouth

against heaven : and their

tongue hath passed throughthe earth.

10. Therefore will my peoplereturn here : and full days shall

be found in them.11. And they said: How doth

God know? and is there knowledge in the Most High?

12. Behold these are sinners,and jT/ abounding in the world

they have obtained riches.

13. And I said : Then have I

in vain justified my heart, andwashed my hands among theinnocent :

to be worried, so much so that he was on the point of losing faith in

divine Providence; but afterwards, in verse 15 and in the following

verses, he acknowledges his wrong, humbles himself before God, and

renders homage to his justice and his goodness; he concludes, verse 24,

in expressing the liveliest sentiments of confidence and love.

Psalm V.LXXII. of Psalter. 205

14. Et fui flagellatus tota

die, et castigatio mea in matu-tinis.

1 5. Si dicebam : Narrabo sic :

ecce nationem filiorum tuorumreprobavi.

1 6. vEstimabam utcognosce-rem hoc, labor est ante me :

17. Donee intrem in Sanctu-arium Dei : et intelligam in

novissimis eorum.1 8. Verumtamen propterdo-

los posuisti eis : dejecisti eosdum allevarentur.

19. Quomodo facti sunt in

desolationem, subito defece-runt : perierunt propter iniqui-tatem suam.

20. Velut somnium surgen-tium Domine, in civitate tua

irnaginem ipsorum ad nihilum

rediges.21. Quia inflammatum est

cor meum, et renes mei com-mutati sunt : et ego ad nihilumredactus sum, et nescivi.

22. Ut jumentum factus sumapud te : et ego semper tecum.

23. Tenuisti manum dexte-ram meam : et in voluntatetua deduxisti me, et cum gloriasuscepisti me.

24. Quid enim mihi est in

coelo ? et a te quid volui superterrain ?

25. Deficit caro mea, et cormeum : Deus cordis mei, et

pars mea Deus in aeternum.

26. Quia ecce, qui elongants<- at te, peribunt: perdidisti

14. And I have been scourgedall the day, and my chastisement hath been in the mornings.

15. If I said: I will speakthus : behold 1 should condemn the generation of thychildren.

16. I studied that I mightknow this thing, it is a laborin my sight :

17. Until I go into the sanc

tuary of God : and understand

concerning their last ends.1 8. But indeed for deceits

thou hast put it to them : whenthey were lifted up thou hastcast them down.

19. How are they brought to

desolation, thev have suddenlyceased to be : they have perished by reason of their ini

quity.20. As the dream of them

that awake, O Lord, so in thycity thou shalt bring their im

age to nothing.21. For my heart hath been

inflamed, and my reins havebeen changed: and I ambrought to nothing, and I

knew not.

22. I am become as a beastbefore thee : and I am alwayswith thee.

23. Thou hast held me by myright hand : and by thy will

thou hast conducted me, andwith thy glory thou hast re

ceived me.

24. For what have I in

heaven ? and besides theewhat do I desire upon earth ?

25. For thee my flesh and myheart hath fainted away: thouart the God of my heart, andthe God that is my portionforever.

26. For behold, they that gofar from thee shall perish : thou


omnes, qui fornicantur abs te. hast destroyed all them thatare disloyal to thee.

27. Mihi autem adhaerere 27. But it is good for me toDeo bonum est : ponere in stick close to my God, to putDomino Deo spem meam : my hope in the Lord God :

28. Ut annuntiem omnes 28. That I may declare all

praedicationes tuas, in portis thy praises, in the gates of thefiliae Sion. daughter of Sion.

1. "Israel." To Israel, or towards the people of Israel.

Father Lallemant has understood this name as if it were in the

genitive; but in the Greek it is preceded by the article in the

dative, and so in the Hebrew text, of which the sense is: Certe

bonus est Dens Israeli Truly, God is good to Israel. It is thusthat Bossuet, with several others, explains it.

2. That is to say: My belief was almost shaken through theemotion that I felt.

3."

Super iniquos" St. Jerome s translation is: Contra ini-

quos." Paccm pcccatorum videns"

*- At seeing the peace in

which sinners live on account of the prosperity which theyenjoy, or to speak more correctly, which they flatter themselvesthat they enjoy.

4."

Quia non est respectus morti eorttm." St. Jerome trans

lates : Quod non recogitaverint de morte sua Because they havenot reflected on their death. " Et firmamentum in plagaeorum." This passage is obscure, and is differently explainedby interpreters. The word Firmamentum presents the greatest

difficulty; But Gordona observes that if the particle Non be

repeated, by understanding Et as Nee, the sense becomes easy.Thus: " Nee estfirmamentum in plaga eorum

;" hoc est : Si quodtilts accidit malum, cito transit, leve est, et sinefirmamento Noris there firmness in their wounds; that is, if any evil happensto them, it quickly passes, it is light and has no firmness.

Hence the most natural explanation seems to be this : And in

their wound, that is, when they feel themselves tormented bythe fear of death, their affliction has no strength or firmness,and does not last long.

5. They are not in the travail of men, that is, they are exemptfrom poverty, from fatigues, and from other evils that afflict the

generality of men; so that they are not scourged, that is, they

do not suffer with other men.

1 Gaume has preferred the sense of the Vulgate.

Psalm V.LXXII. of Psalter. 207

7." Prodiit quasi ex adipc iniquitas eorum." Their iniquity

has been produced by fatness, that is, by the abundance of

their good things of the earth. Such is the explanation of

Menochius. "Transierunt in affcctum cordis." According to

the Hebrew: Transierunt cogitationes cordis; that is : Omnia

contingunt illis supra spent They all have come to surpasstheir desires by obtaining more than they wished and hopedfor.

8. They have meditated and uttered their wickedness, that

is, they have employed their thoughts and their words to putin execution their wicked designs; and they have not been

ashamed to publish their iniquity "in excelso"

as from a high

place, to make it known to the whole world.

9. They have opened their mouth ever against heaven ; that

is, according to Bellarmine, against God and his saints, and

they have not abstained either from employing their tongue onearth against men. Malvenda s comment is: Quasi dieat : NeeDeo nee hominibus parcunt As though he would say : Theyspare neither God nor man.

10. Wherefore my people shall turn and see that for these

impious men, notwithstanding their iniquity, these are days full

of worldly satisfaction. Such is the explanation of Bellarmine

and Lallemant.

11. And the men of my people say: How can it be that God,in whom is the science or knowledge of all that comes to passon earth, should know this; and it may be added, should permit it ?

12.^Abundantes in sceculo" According to the Hebrew : Pa-

cifici sceculi. Behold these sinners abound in riches in this

world, so that they are esteemed as those who enjoy peace onearth.

13. "Sine causa justificavi" According to the Hebrew:Frustra mundavi. "Inter innocentes" That is, with the inno

cent.

14."

Flagellatus" Scourged, chastised ; that is, afflicted bythe wicked.

15. St. Jerome s translation: Et dixi: Si narravero sic, ecce

generationem filiorum tuorum reliqui. The sense of the verse

is; But afterwards I said: If I spoke thus, I should do wrong,

2o8 Thursday at Matins.

and I should come to abandon the society of Thy children,

that is, to disapprove of the religion of Thy faithful.

1 6. I thought to be able to understand this conduct of ThyProvidence; but I perceived that my labor was vain. "Labor

est ante me." That is, above my comprehension.

17." In sanctuarium" According to Bossuet : In arcanum ;

or according to Malvenda : In sacratiora adyta. The sense of

the verse is : Until, by means of prayer, I enter into the sanc

tuary, that is, into the secret judgments of God ; and then I

came to understand the end of sinners, and what will be the

miserable end of their happiness here on earth.

1 8." Posuisti ez s." Menochius says: Subintellige

"

Mala" ut

habent aliqui textus gr&ci Here we must supply Mala, as beingunderstood, which some of the Greek texts have. The sense,

then, is : Nevertheless, because of the deceits which they em

ploy to exalt themselves, Thou hast prepared punishment for

them ; Thou hast caused their feet to fail them, and hast cast

them down whilst they sought to raise themselves to powerhere on earth.

20. "Velut somnium surgentium" St. Jerome translates:

Quasi somnium evigilantis. "In civitate tua." According to

Menochius : In superna civitate. That is : O Lord ! at the end

of all things, these miserable men shall be afflicted, as those are

afflicted who, after dreaming that they have come to a great

fortune, find themselves on awaking in the same poverty as

before; and whereas Thy faithful servants shall be honored, in

Thy city of heaven, they on the contrary shall be excluded

from it, and the great figure that they have made in the world

will be brought to nothing.21 .

"

Inflammatum est cor meum, et renes met commutati sunt."

According to the Septuagint : Latatum est cor meum, et renes

met dilatati sunt ; and as Mattei says, the same version is found

in St. Ambrose, as also in the ancient psalters. The passage is

thus explained : Wherefore my heart was inflamed with joy and

my reins were stirred with gladness, when I saw my fears

vanish. " Et ego ad nihilum redactus sum, et nescivi." And at

the same time I was brought to naught, that is, I became awareof my own nothingness, of which I was before ignorant.

22. I confess that hitherto I have been like a beast of burden,not knowing the truth of my nothingness; and, therefore,

Psalm VI.LXXIIL of Psalter. 209

henceforth, I desire to be always united to Thee, who art myonly good.

23. Thou hast held my right hand ; that is, Thou hast keptme up, so that I might not be lost; Thou hast led me to live

according to Thy will, and Thou hast covered me with glory.

25. My flesh and my heart have failed, that is, can no longerresist the attraction of Thy love, which draws me to Thee;Thou art the God of my heart ; it is for Thee alone to possessit eternally; Thou alone must be my portion and all my good.

26. Those that withdraw from Thee will in the end perish ;

for Thou justly sendest to perdition those that love other

objects than Thee. It is thus that Menochius, Sa, Mariana,and Tirinus understand the expression :

"

Qui fornicanturabs te."

1

27. My only good is to adhere and entirely unite myself to

God, and to place in him all my hopes.28. And thus I hope, one day, to publish Thy glories in Jeru

salem, which is called the daughter of Jerusalem.2

PSALM VI., WHICH is PSALM LXXIII. OF THE PSALTER.

The Jewish people, submissive and humbled, weep over their captivity and the destruction of the temple; then, imploring Heaven to

favor their religion and their kingdom, the children of Israel called to

mind the many prodigies worked by God and the numerous benefits

received from his bounty. Bellarmine and other interpreters think that

there is question here of the persecution of Antiochus at the time of the

Machabees. This psalm may be used for asking God s help in the

persecutions that the Church suffers at the hands of her enemies.

i. UT quid Deus repulisti in i. O GOD, why hast thou castfinem : iratus est furor tuus us off unto the end : why is thysuper oves pascuae tuae? wrath enkindled against the

sheep of thy pasture ?

1 A metaphor frequently used in Scripture. It makes us understand

that there exists between God and the soul of his servant a unionsimilar to that of married persons; so that the soul that violates this

happy union by giving way to an inordinate love of creatures, or to

sin, especially to apostacy, becomes in reference to God like a spousethat has committed the sin of adultery. See Psalm cv. 37.

2 See Psalm ix. 14.

2IO Thursday at Matins.

2. Memor esto congrega-tionis tuae, quam possedisti abinitio.

3. Redemisti virgam heredi-

tatis tuae : mons Sion, in quohabitasti in eo.

4. Leva manus tuas in super-bias eorum finem : quanta ma-

lignatus est inimicus in sancto !

5. Et gloriati sunt qui ode-runt te : in medio solemnitatis

tuae.

6. Posuerunt signa sua, sig-na: et non cognoverunt sicut

in exitu super summum.

7. Quasi in silva lignorumsecuribus exciderunt januasejus in idipsum : in securi, et

ascia dejecerunt earn.

8. Incenderunt igni Sanctu-arium tuum : in terra pollue-runt tabernaculum n o m i n i s

tui.

9. Dixerunt in corde suo

cognatio eorum simul : quies-cere faciamus omnes dies fes-

tos Dei a terra.

10. Signa nostra non vidi

mus, jam non est Propheta : et

nos non cognoscet amplius.n. Usquequo Deus impro-

perabit inimicus : irritat adver-sarius nomen tuum in finem?

12. Ut quid avertis manumtuam, et dexteram tuam, demedio sinu tuo in finem ?

13. Deus autem Rex nosterante saecula: operatus est sa-

lutem in medio terrae.

14. Tu confirmasti in virtute

2. Remember thy congregation, which thou hast possessedfrom the beginning.

3. The sceptre of thy inheritance -which thou hast re

deemed : mount Sion in whichthou hast dwelt.

4. Lift up thy hands againsttheir pride unto the end : see

what things the enemy hathdone wickedly in the sanctuary!

5. And they that hate theehave made their boasts : in the

midst of thy solemnity.6. They have set up their

ensigns for signs : and theyknew not both in the goingout, and on the highest top.

7. As with axes in a wood of

trees, they have cut down at

once the gates thereof: withaxe and hatchet they have

brought it down.8. They have set fire to thy

sanctuary: they have defiled

the dwelling place of thy nameon the earth.

9. They said in their heart,the whole kindred of them to

gether : Let us abolish all thefestival days of God from theland.

10. Our signs we have not

seen, there is now no prophet :

and he will know us no more.11. How long, O God, shall

the enemy reproach : is the

adversary to provoke thy nameforever ?

12. Why dost thou turn awaythy hand, and thy right handout of the midst of thy bosomforever ?

13. But God is our king before ages : he hath wroughtsalvation in the midst of theearth.

14. Thou by thy strength

Psalm VLLXXIIL of Psalter. 1 1 1

tua mare : contribulasti capitadraconum in aquis.

15. Tuconfregisti capita dra-conis : dedisti eum escam po-pulis ^thiopum.

16. Tu dirupisti fontes, et

torrentes: tu siccasti fluviosEthan.

17. Tuus est dies, et tua est

nox; tu fabricatus es auroramet solem.

18. Tu fecisti omnes termi-nos terrae: aestatem et ver tu

plasmasti ea.

19. Memor esto hujus, ini-

micus improperavit Domino:et populus insipiens incitavitnomen tuum.

20. Ne tradas bestiis animasconfitentes tibi, et animas pau-perum tuorum ne obliviscarisin finem.

21. Respice in testamentumtuum : quia repleti sunt, quiobscurati sunt terrae, domibusiniquitatum.

22. Neavertatur humilisfac-tus confusus : pauper et inopslaudabunt nomen tuum.

23. ExurgeDeus, judicacau-sam tuam : memor esto impro-periorum tuorum, eorum quaeab insipiente sunt tota die.

24. Ne obliviscaris voces ini-

micorum tuorum : superbiaeorum, qui te oderunt, ascen-dit semper.

didst make the sea firm : thoudidst crush the heads of the

dragons in the waters.

15. Thou hast broken theheads of the dragon : thou hast

given him to be meat for the

people of the Ethiopians.16. Thou hast broken up the

fountains and the torrents:thou hast dried up the Ethanrivers.

17. Thine is the day, andthine is the night: thou hastmade the morning light andthe sun.

1 8. Thou hast made all theborders of the earth : the summer and the spring were formedby thee.

19. Remember this, the enemy hath reproached the Lord :

and a foolish people hath provoked thy name.

20. Deliver not up to beaststhe souls that confess to thee,and forget not to the end thesouls of thy poor.

2 1 . Have regard to thy covenant : for they that are the obscure of the earth, have beenfilled withdwellingsof iniquity.

22. Let not the humble beturned away with confusion :

the poor and needy shall praisethy name.

23. Arise, O God, judge thineown cause : remember thy re

proaches with which the foolish man hath reproached theeall the day.

24. Forget not the voices of

thy enemies : the pride of themthat hate thee ascendeth continually.

2. "Ab t nitio" Menochius understands by this the timewhen the people of Israel had no other king than God : Quanullum habnit regent ante te.

3."

Vzrgam." According to St. Augustine, Theodoret, Sym-

2 1 2 Thursday at Matins.

machus, Euthymius, Bellarmine, and Mattel : Sceptrum or Reg-num. Explanation : Thou didst redeem the sceptre of Thyinheritance, that is, the kingdom of the Promised Land, by

driving out the enemies that occupied it; there is Mount Sion,

where Thou hast vouchsafed to dwell for our good.

4. Raise the hands of Thy dread power, to strike down en

tirely their arrogance ; Thou knowest how many evils this hos

tile people has wrought in the holy place; that is, in the holy

city, or in the holy Temple.

5. Those that hated Thee have gloried in their insults committed in the Temple when solemnities were offered to Thyname. " In media solemnitatis tuce" According to Menochius :

Dum sacra solemnia peragerentur Whilst the sacred solemni

ties were going on.

6." Posuerunt signa sua, signal They have placed their

signs, that is, their banners, on the summit of the Temple." Et non cognoverunl" According to St. Jerome, Theodoret,

Tirinus, etc. : Neque curarunt quantus honor deberetur Templotno And had no thought of how great honor was done to ThyTemple.

" Sicut in exitu." According to Mattei : As a common thoroughfare ; or, according to Lallemant : As the vilest

place to be found in the whole city.

12. Why holdest Thou Thy hand afar off, and almost whollyidle, in Thy bounteous bosom, without pouring upon us Thyaccustomed graces ?

13. "In media terrce" Mazzocchi says that this is a Hebra

ism, and that it means the same as In terra.

14. Here the psalmist begins to relate the wonders wroughtin behalf of his people : By Thy virtue, or by Thy power, Thoudidst make the sea firm and stable, after having divided it for

the passage of the Hebrews; and Thou didst lay low, sub

merged in those waters, the heads of the dragons, that is, the

chiefs of the Egyptians; as is explained by Euthymius andother interpreters.

15. Thou didst break the pride of the dragon; that is, of this

hostile people who, being sunk, was made by Thee the prey of

the Ethiopians, who reaped the spoils. According to Mal-venda and Menochius, by the Ethiopians are meant properlythe Arabians who inhabit, the shores of the Red Sea, and are

called Ethiopians in Scripture.

Psalm VLLXXIIL of Psalter. 21

1 6."

Dirupisti fantes et torrentes." According to Bellar-

mine : Dirupta petra,fecisti scaturirefontes et torrentes When

Thy people passed through the desert, Thou, from a dry rock

broken by Moses, didst cause to spring forth fountains and

torrents of water. " Siccasti fluvios Ethan" Thou didst dry

up the river Ethan. Bellarmine, Menochius, Lallemant, and

Panigarola understand here the river Jordan ; but Mattei says

that it is in vain to seek what is this river Ethan, and that this

word is rather an adjective, which means Rapid. In fact, St.

Jerome translates : Flumina fortia Strong rivers. Bellarmine,

Menochius, and Tirinus also give this meaning. Rotigni and

Mattei say, however, with Bellarmine: Interpretes cceteri relin-

quere maluerunt ipsain vocem hebraicam non interpretatamthat is, they prefer to leave the word untranslated.

17." Tuus est dies, et tua est no.r." That is : Thou hast made

both the day and the night.

1 8. "sEstatem et ver." By the summer and the spring is

meant the whole year ; because anciently, say the learned, the

year was divided only in two parts ;and in fact, according to

the Hebrew, instead of "

Ver" it is Hyemem Winter.

19."

Hujus." Some refer this pronoun to what has gonebefore as if the psalmist said : O Lord ! remember this, namely,these works of Thine. But others more commonly, with Bel

larmine, refer it to that which follows, in this sense : Havebefore Thy eyes what I am about to say to Thee. " Incitavit.

"

Has provoked or blasphemed.20.

" Ne tradas bestUs animas confitentes tibi." Abandon not

to the power of these wild beasts, as are these our enemies, the

lives of those that are faithful to Thee.

21." Testamcntum tuum." That is, the covenant that Thou

hast made with our fathers."

Qui obscurati sunt terrce." Ac

cording to Bellarmine : Qui obscurati sunt in terra, viles et bar-

bari homines. "

Infquitatem" that is, Inique. Hence this inter

pretation : Consider how these vile men have unjustly possessedthemselves of our houses and of all our property. This second

part of the verse is very obscure, as Mattei and others remark.

22. Permit not, O Lord ! that Thy people, after having been

so humiliated, should be brought to confusion : they are poor,

are needy; but raised up by Thee, they will know how to praise

Thy name and to give Thee thanks.


23." Causam tuam." This cause which is not only ours, but

in truth Thy own.

24."

Voces." The blasphemies.

PSALM VII., WHICH is PSALM LXXIV. OF THE PSALTER.

In this psalm a prayer is offered to God to hasten to the help of the

good and the punishment of the wicked. Yet it is in some way a dia

logue between God and his people who are in slavery. May the just

here learn to reanimate their courage, and the wicked to tremble. 1

1. WE will praise thee, OGod : we will praise, and wewill call upon thy name.

2. We will relate thy wondrous works : when I shall

take a time, I will judge justices.

3. The earth is melted, andall that dwell therein : I haveestablished the pillars thereof.

4. I said to the wicked : Donot act wickedly : and to thesinners: Lift not up the horn.

5. Lift not up your hornon high : speak not iniquity

against God.6. For neither from the east,

nor from the west, nor fromthe desert hills : for God is

the judge.7. One he putteth down, and

another he lifteth up : for in

the hand of the Lord there is

a cup of strong wine full of

mixture.8. And he hath poured it

out from this to that, but the

dregs thereof are not emptied :

all the sinners of the earthshall drink.

9. But I will declare for

ever : I will sing to the God of

Jacob.

1

According to Bellarmine and others it is a notice addressed to all

men to induce them to lay aside pride in the expectation of God s

judgment.

1. CONFiTEBiMURtibiDeus:confitebimur, et invocabimusnomen tuum.

2. Narrabimus mirabilia tua:

cum accepero tempus, ego jus-titias judicabo.

3. Liquefacta est terra, et

omnes qui habitant in ea : egoconfirmavi columnas ejus.

4. Dixi iniquis : Nolite ini-

que agere : et delinquentibus :

Nolite exaltare cornu.

5. Nolite extollere in altumcornu vestrum : nolite loquiadversus Deum iniquitatem.

6. Quia neque ab Oriente :

neque ab Occidente, neque adesertis montibus : quoniamDeus judex est.

7. Hunc humiliat, et huncexaltat : quia calix in manuDomini vini meri plenus misto.

8. Et inclinavit ex hoc in

hoc : verumtamen faex ejusnon est exinanita: bibentomnes peccatores terrae.

9. Ego autem annuntiabo in

saeculum : cantabo Deo Jacob.

Psalm V1LLXXIV. of Psalter. 1 1 5

lo. Et omnia cornua pecca- 10. And I will break all the

torum confringam : et exalta- horns of sinners : but the horns

buntur cornua justi. of the just shall be exalted.

2." Cum accepero tempus" That is : When the fitting time

has come. (Here it is God that speaks)."

Justitiasjudicabo"

Quodjustum est, decernamWhat is just I will determine. This

is the explanation of Tirinus with St. Jerome and Theodoret.

3."

Liquefacta est" St. Jerome translates : Dtssolvetur.

Then in the time of my vengeance the earth shall be dissolved,

and all its inhabitants with it through the terror that they shall

feel ;but I will again set up its columns, that js, its foundations,

its solidity. This verse is obscure, and different interpretations

are given of it.

4. (Some think that God continues to speak ;but Lallemant

with more probability says that it is the psalmist who speaks

here). "Cornu." According to Bellarmine : Superbiam Pride.

5." Cornu vestrum" According to the Chaldee : Gloriam

vestramDo not take pride in your glory.

6."

NequeabOriente" . . . According to Bossuet and Mattei

here should be supplied : Veniet vobts auxilium. The sense is :

At the time of punishment there shall come to you no help,

neither from the East nor from the West. . . . Others explain

thus : In vain will you hope to fly for refuge in the East. . . .

But the former explanation is more common, and pleases mebetter.

"

Quoniam Deitsjudex est" God himself being judge,

no one can hinder the execution of his judgments.

7." Vim inert plenus misto." Full of pure wine, that is, of

justice, and also, at the same time, of mixture, that is, of pity,

so as to temper justice with mercy, as says St.- Jerome (In

Malack, iii.)

8."

Incltnavit." According to the Hebrew : Effudit, pro-

pinavtt. From this cup thus tempered the Lord pours in turn

one and the other on men, giving them at one time graces, at

another punishments." Verumtamen fax ejus non est extna-

nita ; bibent omnes peccatores terra;." But let sinners know that

the dregs, that is, the bitterest part of this cup, is not entirely

emptied ; the wicked shall all drink of it. Bellarmine remarks

that for sinners the greater part of their pains, besides those of

this life, is reserved for them on the Day of Judgment.10. I will ever strive to repress and break down the pride of

2l6 Thursday at Matins.

sinners ; and will, on the other hand, publish the glory of the

just, who shall be exalted.

PSALM VIII., WHICH is PSALM LXXV. OF THE PSALTER.

This psalm is a canticle of praise and thanksgiving which the jewsaddress to God for having aided them to be victorious over their ene

mies. Some Fathers believe that it was composed after the victory

gained over the Assyrians and the defeat of the army of Sennacherib

(4 Kings, xix. 35), th^ title of it being according to the Vulgate: Can-

ticum ad Assyrios. But Grotius and Xavier Mattei think that David

composed it after his victory over the Ammonites (2 Kings, x.), and

that afterward Ezechias recited it after the defeat of the Assyrians.It may be used by Christians to thank God for having delivered themfrom their enemies.

1. NOTUS in Judaea Deus :

in Israel magnum nomen ejus.2. Et factus est in pace locus

ejus : et habitatio ejus in Sion.

3. Ibi confregit potentias ar-

cuum, scutum, gladium et bel-lum.

4. Illuminans tu mirabilitera montibus aeternis : turbatisunt omnes insipientes corde.

5. Dormierunt somnumsuum : et nihil inveneruntomnes viri divitiarum in ma-nibus suis.

6. Ab increpatione tua DeusJacob, dormitaverunt qui as-cenderunt equos.

7. Tu terribilis es, et quisresistet tibi ? ex tune ira tua.

8. De ccelo auditum fecisti

judicium : terra tremuit et

quievit,

9. Cum exurgeret in judicium Deus, ut salvos faceretomnes mansuetos terrae.

10. Quoniam cogitatio ho-minis confitebitur tibi: et re

liquiae cogitationis diem fes-

tum agent tibi.

1. IN Judea God is known:his name is great in Israel.

2. And his place is in peace :

and his abode in Sion.

3. There hath he broken the

powers of bows, the shield, thesword, and the battle.

4. Thou enlightenest wonderfully from the everlastinghills : All the foolish of heartwere troubled.

5. They have slept their

sleep : and all the men ofriches have found nothing in

their hands.6. At thy rebuke, O God of

Jacob, they have all slumberedthat mounted on horseback.

7. Thou art terrible, andwho shall resist thee? fromthat time thy wrath.

8. Thou hast caused judgment to be heard from heaven :

the earth trembled and wasstill.

9. When God arose in judgment, to save all the meek ofthe earth.

10. For the thought of manshall give praise to thee : andthe remainders of the thoughtshall keep holiday to thee.

Psalm VIILLXXV. of Psalter. 2 1 7

11. Vovete, et reddite Do- 11. Vow ye, and pay to the

mino Deovestro : omnes qui in Lord your God: all you that

circuitu ejus affertis munera. round about him bring presents.

12. Terribili et ei qui aufert 12. To him that is terrible,

spiritum principum, terribili even to him who taketh awayapud reges terrae. the spirit of princes, to the

terrible with the kings of the

earth.

2." In pace. ". According to the Hebrew: /;/ Salem. The

word Salem signifies Peace; but here it denotes the city of

Jerusalem. Lallemant with others has, therefore, well trans

lated the verse : He has chosen his dwelling-place in Jerusa

lem, and his habitation on the mountain of Sion.

3. He has broken: "the powers of the bows," that is, the

bows of the hostile powers, and the shields, and the swords,

and all the forces of their enemies who were making war.

4. "A montibus (eternis" Nearly all the modern interpreters

read according to the Hebrew : A montibus prccda or rapince ;

and this agrees with the translation of St. Jerome : A montibus

captivitatis. Whence it is thus explained : Thou, O Lord ! hast

caused a marvellous light to shine forth from the mountains

of plunder, that is, where our army seized on the spoils of the

enemy." Turbati sunt omnes insipientes corde." St. Jerome s

translation is: Spoliati sunt superbi corde. The proud remained

conquered and despoiled of everything.

5. These men, so proud of their power and of their riches,

stricken by the sleep of death, have no longer found anythingin their hands. This is the translation of Lallemant ; but

according to this sense I should prefer to render the verse

thus : To the rich of the earth, at the hour of death, all the

riches that they have possessed will seem like a dream, since

then they will find nothing any more in their hands. Others,

however, following the Hebrew text, which instead of " Dii i-

tiarum" has Fortitudinis, explain the passage in a sense quite

different, thus: They slept and on awaking they found no

strength in their hands, that is, they saw that their strength

was gone. Bossuet, quoting the translation of St. Jerome, in

which we read the word Exercitus for Fortitudinis or Divi-

tianim, gives still another interpretation : Parte exerciiits cccsa,

et somnum mortis dormicnte, reliqui, eonterriti, nee pugnare

2 1 8 Thursday at Matins.

potuerimt. A part of the army being killed, the rest, seized

with terror, were unable to fight anymore. I see no reason for

departing from the first sense. The word Fortitudinis, givenin the Hebrew, makes nothing against it ; for men of the

world regard riches as their strength. This fully accords with

the Hebrew text.

6. By reason of Thy wrath, or of Thy chastisement, even

those were smitten with death that thought themselves the

strongest, because they were mounted on horseback.

7. "Ex tune ira tiia." According to Estius and others:

Cum ira tua fuerit commota When Thy anger is aroused.

8."

Judzcium" The sentence of punishment launched againstthe enemy :

" Terra tremuit, et quievit" The earth quakedwith terror, and then at once there was calm. But accordingto the Hebrew, instead of "

quievit" it is"

siluit" That is :

The inhabitants of the earth trembled and kept silence throughterror.

9" Mansuetos.

"

All those that are meek, that is, his humbleservants.

10. This verse is obscure. Lallemant^xpluins it thus : Hence

Thy servants who have received mercies from Thee will neverthink of them without thanking and praising Thee for them ;

and the memory thereof will cause them to celebrate feasts in

Thy honor. But others more commonly, as Maldonatus, Mal-

venda, Grotius, Mariana, Rotigni, Mattei, etc., supported bythe Hebrew text, which instead of the word "

Cogitatio" givesIra, explain it thus: For the fury of hostile man will cause usto praise Thy goodness and power on seeing his defeat ; andthe remains of the enemy s fury will serve Thee for a feast, sinceit will move us to celebrate a festival in Thy honor, in order to

praise Thee and return Thee thanks.

12."

Quz aufert spiritum principum" Who takes away life

from princes ; or, following this translation from the Hebrew :

Qui coercet spiritum $rtnczpumVIho subdues the pride of

princes.

PSALM IX., WHICH is PSALM LXXVI. OF THE PSALTER.

According to a large number of interpreters, we have here the prayerthat the captive people at Babylon offered up to God. However this

may be, this psalm finds a natural place on the lips of those that are in

Psalm IX.LXXVI. of Psalter. 2 1 9

affliction, who aspire, as St. Augustine says, to leaving the exile of this

earth in order to enter the heavenly country.

1. VOCE mea ad Dominumclamavi : voce mea ad Deum,et intendit mihi.

2. In die tribulationis meae

Deum exquisivi, manibus meis

node contra eum : et non sum

deceptus.3. Renuit consolari anima

mea, memor fui Dei, et delec-

tatus sum, et exercitatus sum,et defecit spiritus meus.

4. Anticipaverunt vigilias

oculi mei : turbatus sum, et

non sum locutus.

5. Cogitavi dies antiques :

et annos seternos in mentehabui.

6. Et meditatus sum nocte

cum corde meo, et exercitabar,

et scopebam spiritum meum.

7. Numquid in seternum

projiciet Deus : aut non appo-net ut complacitior sit adhuc ?

8. Aut in finem misericor-

diam suam abscindet, a gene-ratione in generationem ?

9. Aut obliviscetur mise-

reri Deus? aut continebit in

ira sua misericordias suas?

10. Et dixi, Nunc coepi :

haec mutatio dexteroe Excelsi.

11. Memor fui operum Domini : quia memor ero ab ini-

tio mirabilium tuorum.

12. Et meditabor in omnibus operibus tuis: et in adin-

ventionibus tuis exercebor.

13. Deus in sancto via tua :

quis Deus magnus sicut Deusnoster? tu es Deus qui facis

mirabilia.

1. I cried to the Lord with

my voice : to God with myvoice, and he gave ear to me.

2. In the day of my trouble

I sought God, with my hands

lifted up to him in the night :

and I was not deceived.

3. My soul refused to be

comforted, I remembered God,and was delighted, and wasexercised : and my spirit

swooned away.. 4. My eyes prevented the

watches: I was troubled, andI spoke not.

5. I thought upon the daysof old : and I had in my mindthe eternal years.

6. And I meditated in the

night with my own heart, andI was exercised, and I swept

my spirit.

7. Will God then cast off

forever: or will he never be

more favorable again ?

8. Or will he cut off his

mercy forever, from generation to generation ?

9. Or will God forget to

show mercy ? or will he in his

anger shut up his mercies?10. And I said, Now have I

begun : this is the change of

the right hand of the most

High.11. I remembered the works

of the Lord : for I will be mindful of thy wonders from the

beginning.12. And I will meditate on

all thy works : and will be employed in thy inventions.

13. Thy way, O God, is in

the holy place: who is the

great God like our God? Thouart the God that dost wonders,

22O Thursday at Matins.

14. Notam fecisti in popu-lis virtutem tuam : redemistiin brachio tuo populum tuum,filios Jacob, et Joseph.

15. Viderunt te aquae Deus,viderunt te aquae : et timue-

runt, et turbatae sunt abyssi.

16. Multitude sonitus aqua-rum : vocem dederunt nubes.

17. Etenim sagittse tuae

transeunt : vox tonitrui tui in

rota.

1 8. Illuxerunt coruscationestuae orbi terrae : commota est

et contremuit terra.

19. In mari via tua, et se-

mitae tuae in aquis multis : et

vestigia tua non cognoscentur.

20. Deduxisti sicut o v e s

populum tuum, in manu Moysiet Aaron.

14. Thou hast made thypower known among the nations : with thy arm thou hastredeemed thy people, the chil

dren of Jacob and of Joseph.15. The waters saw thee, O

God, the waters saw thee : and

they were afraid, and the

depths were troubled.16. Great was the noise of

the waters : the clouds sentout a sound.

17. For thy arrows pass:the voice of thy thunder in awheel.

18. Thy lightnings enlightened the world : the earthshook and trembled.

19. Thy way is in the sea,

and thy paths in many waters :

and thy footsteps shall not beknown.

20. Thou hast conducted thypeople like sheep, by the handof Moses and Aaron.

i." Intendit mihi." The literal translation of the Hebrew

is : Aures mihi prcebuit ; or according to St. Jerome : Exaudivitme.

3. The following is the explanation of Lallemant : My soul

plunged in sorrow, refused all consolation : I remembered God,and this memory filled me with joy; but the thought of myevils made me fall again into despondency. Other interpreters,as Malvenda, Maldonatus, Rotigni, and Mattei, follow the

Hebrew text, which instead of the word "

Delectatiis" givesConturbatus. St. Jerome understands it in the same sense ;

we read in his commentary: Mcmor fui Dei, et conturbabar.

Qui olim, quamvis afflictus, audito Dei nomine, respirabam,nunc, minis ejus territus, divini nominis recordatione conttirbor.

I remembered God, and was troubled. I who formerly, however much afflicted when I heard the name of God, would

again breathe freely (or revive), now, terrified by his threats,

am troubled at the recollection of the divine name. And so,

following this interpretation of St. Jerome, which seems to be

the one most received, the passage is explained thus : I remem-

Psalm IX.LXX VI. of Psalter. 2 2 1

bered God, and instead of being consoled by his remembrance,

I was thereby still more troubled. " Exercitatus sum." St.

Jerome translates thus : Loquebar in memetipso. The sense

then of this latter part of the verse is: And speaking, com

plaining, in myself, I remained anxious and restless throughsadness, so that my spirit fainted within me.

4. My eyes looked forward to the dawn, that is. I passed the

whole night without being able to sleep because of the trouble

that I suffered, and without saying a word.

5." Annas ceternos.

"

St. Jerome translates : Annos sceculorum

I thought of the ancient days, and I had in my mind the agesof the past. David recalled to his memory, in order to comfort

himself, the graces and the favors that he had formerly received

from God, and the benefits conferred upon his people.

6." Et meditatus sum" According to the Hebrew: AY-

cordabar cantici mei ; or, following the translation of St.

Jerome: Psalmorum meorum. At night I meditated in myheart the time when I sang canticles; and thus I exercised

myself, and searched out my spirit, that is, I examined my con

science."

Scopebam" St. Augustine in his day read : Per-

scrutabar I searched through.

7. "Non apponet ut complacitior sit adhuc?" Will he not

show himself more appeased and propitious ? Such is the

sense that St. Jerome gives according to the Hebrew : Non

repropitiabittir ultra ? And thus also Bellarmine, Bossuet,

etc., understand it.

10." Hcec mutatio." Some understand this change in respect

to God, following the translation of St. Jerome, who renders

the verse thus: Et dixi : Imbecillitas mea est here : commutatio

dexterce Excelsi. That is: I said that my weakness, or mywickedness, is the cause of the change of the right hand of the

Most High, who from being clement has changed so as to be

come severe. But others, as Lallemant, with St. Augustine,understand the change to be wrought in the psalmist who

speaks:" Et dixi : Nunc ccepi . .

."; which is explained thus:

I said that now I begin to breathe again by means of hope ; or,

according to others, I have now determined to change my life,

and this change is the work of the right hand of the Most

High, that is, of divine grace, dispellentis, writes St. Augustine,

priorem nebulam et cqliginem : of grace, which delivering me


from the cloud of darkness in which I was before, draws me to

himself with a new light. St. Antony, the abbot, enjoined,

upon his disciples to repeat every morning, when renewing the

good intention of giving themselves entirely to God, these

words : Et dixi : Nunc ccepi.

11."Quta" According to the Hebrew: Certc, quin etiam.

And assuredly, I shall continue to remember the wonderful

things which Thou, O my God, hast wrought since the begin

ning of the world.

12. "In adinventionibus tuts exercebor" St. Jerome trans

lates : Adinventiones tuas loquar. And Bossuet explains the

passage thus : Saptentice tuce arcana, et ad salutem nostram

excogitata consilia I shall exercise myself in praising the

loving inventions of Thy wisdom with a view to our salvation.

13. "In sancto via tua." Bossuet: Vice tuce sancta. That

is, following the explanation of Bossuet : Thy designs and Thyworks are always in holiness.

14."

Redemisti" Thou hast redeemed or delivered Thypeople from the hands of their enemies. 1

15. Tne waters saw Thee, O God Almighty! they were

stricken with terror, and out of reverence and awe they drew

back to their abysses, that is, to their lowest depths. Bellar-

mine explains this of the waters of the Red Sea, which at the

command of God divided to give a passage for the Hebrews.

1 "

Populum tuum , filios Jacob et Joseph The name of Joseph is

frequently found in the psalms, with or instead of the name of the

Patriarch Jacob, as representing the entire people of God. Several

reasons may be given for this: God as well as Jacob, had a particular

affection for Joseph, and preferred him to his brethren on account of

his virtue; besides, the right of primogeniture, of which Ruben had

rendered himself unworthy, was given to the family of Joseph (i Paral.

vi.), and in the division of the promised land it formed two tribes in

stead of one, those of Ephraim and Manasses, whom Jacob (Gen. xliii.

5) had adopted and raised to the rank of his own sons, in transferring

the birthright of Manasses to Ephraim. The tribe of Ephraim was

established in the centre, and for a long time it had the privilege of

possessing at Silo the Tabernacle with the Ark of the Covenant, as

may be seen in the following psalm. Moreover, Bellarmine says

(Ps. Ixxix. i) that Joseph, who had fed the people of Israel in Egypt,was looked upon as their chief.

Psalm X.LXXVIL of Psalter. 223

16. Then there was heard a great sound, that is, the great

roaring of the waves of the sea, when they rushed on the

Egyptians to overwhelm them ; the clouds also gave forth their

voice, raining with fury on the enemies.

17. Lallemant translates : Thy lightnings flashed on all sides,

and Thy thunderbolts broke up the wheels of the enemy s

chariots. But other interpreters render the sense better thus :

The hailstones struck like arrows, and the voice of Thy thunder,

that is, the thunder made a noise like that of a wheel creaking

by reason of its rapid motion. "

/;/ rota" Bossuet says:Instar rotcc rapide discurrentis. Thus also is it explained byMaldonatus and Mariana.

19."

Vestigia tua non cognoscentur. St. Jerome translates:

Vestigia tua non sunt agnita. Thy traces, that is, those of Thypeople who passed over dry shod, were not known by the

enemy, who remained submerged.

PSALM X., WHICH is PSALM LXXVII. OF THE PSALTER.

This psalm recalls briefly all that the Lord has done for his peoplefrom the time of Moses till the days of David. The psalmist, while

exalting the munificence of God, expresses his detestation of the ingrat

itude of the Hebrews.

1. ATTENDITE popule meus i. ATTEND, O my people, to

legem meam : inclinate aurem my law: incline your ears tovestram in verba oris mei. the words of my mouth.

2. Aperiam in parabolis os 2. I will open my mouth in

meum : loquar propositiones parables : I will utter proposi-ab initio. tions from the beginning.

3. Quanta audivimus, et cog- 3. How great things have wenovimus ea : et patres nostri heard and known : and ournarraverunt nobis. fathers have told us.

4. Non sunt occultata a filiis 4. They have not been hideorum, in generatione altera. from their children, in another

generation.5. Narrantes laudes Domini, 5. Declaringthe praises of the

et virtutes ejus, et mirabilia Lord, and his powers, and his

ejus quse fecit. wonders which he hath done.6. Et suscitavit testimonium 6. And he set up a testimony

in Jacob : et legem posuit in in Jacob : and made a law in

Israel. Israel.

7. Quanta mandavit patri- 7. How great things he corn-bus nostris nota facere ea filiis manded our fathers, that theysuis : ut cognoscat generatio should make the same knownaltera. to their children ; that another

generation might know them.


8. Filii qui nascentur, et

exurgent, et narrabunt filiis

suis :

9. Ut ponant in Deo spemsuam, et non obliviscantur

operum Dei : et mandata ejus

exquirant.10. Ne fiant sicut patres eo-

rum : generatio prava et exas-

perans :

11. Generatio, quse non di-

rexit cor suum : et non est cre-

ditus cum Deo spiritus ejus.12. Filii Ephrem intendentes

et mittentes arcum: conversi

sunt in die belli.

13. Non custodierunt testa-

mentum Dei : et in lege ejusnoluerunt ambulare.

14. Et obliti sunt benefacto-rum ejus, et mirabilium ejus,

quse ostendit eis.

15. Coram patribus eorumfecit mirabilia in terra ^Egypti,in campo Taneos.

16. Interrupit mare, et per-duxit eos : et statuit aquasquasi in utre.

17. Et deduxit eos in nubediei : et tota nocte in illumina-tione ignis.

1 8. Interrupit petram in ere-

mo : et adaquavit eos velut in

abysso multa.

19. Et eduxit aquam de pe-tra : et deduxit tamquam flu-

mi na aquas.20. Et apposuerunt adhuc

peccare ei : in iram excitave-runt Excelsum in inaquoso.

21. Et tentaverunt Deum in

cordibus suis : ut peterent es-cas animabus suis.

8. The children that should

be born, and should rise up,and declare them to their

children.

9. That they may put their

hope in God, and may not for

get the works of God : and mayseek his commandments.

10. That they may not be

come like their fathers: a perverse and exasperating generation.

11. A generation that set not

their heart aright : and whose

spirit was not faithful to God.1 2. The sons of Ephraim who

bend and shoot with the bow :

they have turned back in the

day of battle.

13. They kept not the covenant of God : and in his law

they would not walk.

14. And they forgot his benefits, and his wonders that hehad shown them.

15. Wonderful things did hedo in the sight of their fathers,in the land of Egypt, in thefield of Tanis.

16. He divided the sea and

brought them through : andhe made the waters to standas in a vessel.

17. And he conducted themwith a cloud by day : and all

the night with a light of fire.

18. He struck the rock in thewilderness : and gave them to

drink, as out of the great deep.19. He brought forth water

out of the rock: and madestreams run down as rivers.

20. And they added yet moresin against him : they provokedthe Most High to wrath in the

place without water.21. And they tempted God

in their hearts : by asking meatfor their desires.

Psalm X.LXXVII. of Psalter. 225

22. Et male locuti sunt deDeo: dixerunt: Numquid po-terit Deus parare mensam in

deserto ?

23. Quoniam percussit pe-tram, et fluxerunt aquae, et

torrentes inundaverunt.

24. Numquid et panem po-terit dare, aut parare mensampopulo suo?

25. Ideoaudivit Dominus, etdistulit: et ignis accensus estin Jacob, et ira ascend it in

Israel.

26. Quia non crediderunt in

Deo, nee speraverunt in salu-tari ejus :

27. Et mandavit nubibus de-

super, et januas coeli aperuit.

28. Et pluit illis manna admanducandum, et panem coeli

dedtt eis.

29. Panem Angelorum man-ducavit homo: cibaria misiteis in abundantia.

30. Transtulit Austrum decoelo : et induxit in virtute suaAfricum.

31. Et pluit super eos sicut

pulverem carnes : et sicut are-nam maris volatilia pennata.

32. Et ceciderunt in mediocastrorum eorum : circa taber-nacula eorum.

33. Et manducaverunt et sa-turati sunt nimis, et deside-riurn eorum attulit eis: nonsunt fraudati a desiderio suo.

34. Adhuc escae eorum erantin ore ipsorum : et ira Dei as-cendit super eos.

35. Et occidit pingues eorum, et electos Israel impe-divit.

15

22. And they spoke ill of God:they said : Can God furnish atable in the wilderness?

23. Because he struck therock, and the waters gushedout, and the streams overflowed.

24. Can he also give bread,or provide a table for his

people ?

25. Therefore the Lord heard,and was angry : and a fire waskindled against Jacob, andwrath came up against Israel.

26. Because they believednot in God, and trusted not inhis salvation :

27. And he had commandedthe clouds from above, and hadopened the doors of heaven.

28. And had rained downmanna upon them to eat andhad given them ihe bread ofheaven.

29. Man eat the bread of

angels: he sent them provisions in abundance.

30. He removed the south-wind from heaven: and by his

power brought in the southwest wind.

31. And he rained upon themflesh as dust : and featheredfowls like as the sand of the sea.

32. And they fell in the midstof their camp: round abouttheir pavilions.

33. So they did eat, and werefilled exceedingly, and he gavethem their desire : they werenot defrauded of that whichthey craved.

34- As yet their meat was intheir mouth : and the wrath ofGod came upon them.

35. And he slew the fat onesamongst them, and broughtdown the chosen men of Israel


36. In omnibus his peccave-runt adhuc : et non credide-

runt in mirabilibus ejus.

37. Et defecerunt in vanitate

dies eorum : et anni eorumcum festinatione.

38. Cum occideret eos, quse-rebant eum : et revertebantur,et diluculo veniebant ad eum.

39. Et rememorati sunt quiaDeus adjutor est eorum : et

Deus excelsus redemptor eorum est.

40. Et dilexerunt eum in ore

suo, et lingua sua mentiti suntei:

41. Cor autem eorum nonerat rectum cum eo: nee fide-

les habiti sunt in testamento

ejus :

42. Ipse autem et misericors,et propitius fiet peccatis eorum : et non disperdet eos.

43. Et abundavit ut averteret

iram suam : et non accenditomrem iram suam :

44. Et recordatus est quiacaro sunt: spiritus vadens, et

non rediens.

45. Quoties exacerbaverunteum in deserto, in iram conci-taverunt eum in inaquoso ?

46. Et conversi sunt, et ten-taverunt Deum : et sanctumIsrael exacerbaverunt.

47. Non sunt recordati ma-nus ejus, die qua redemit eosde manu tribulantis.

4$. Sicut posuit in

signa sua; et prodigia sua in

campo Taneos.

49. Et convertit in sangui-nem flumina eorum, et imbreseorum, ne biberent.

50. Misit in eos ccenomy-

36. In all these things theysinned still : and they believed

not for his wondrous works.

37. And their days were consumed in vanity: and their

years in haste.

38. When he slew them, then

they sought him : and they re

turned, and came to him earlyin the morning.

39. And they rememberedthat God was their helper : andthe most High God their re

deemer.

40. And they loved him withtheir mouth, and with their

tongue they lied unto him :

41. But their heart was not

right with him : nor were theycounted faithful in his covenant.

42. But he is merciful, andwill forgive their sins : and will

not destroy them.

43. And many a time did heturn away his anger : and didnot kindle all his wrath.

44. And he remembered that

they are flesh: a wind that

goeth and returneth not.

45. How often did they provoke him in the desert, andmove him to wrath in the placewithout water?

46. And they turned backand tempted God : and grievedthe Holy One of Israel.

47. They remembered not his

hand, in the dav that he re

deemed them from the hand ot

him that afflicted them,48. How he wrought his signs

in Egypt, and his wonders in

the field of Tanis.

49. And he turned their rivers

into blood, and their showersthat they might not drink.

50. He sent amongst them

Psalm X.LXXWf. of Psalter. 2 2 7

iam, et comedit eos : et ranam,et disperdidit eos.

51. Et dedit aerugini fructuseorum : et labores eorum lo-

custse.

52. Et occidit in grandinevineas eorum : et moros eorumin pruina.

53. Et tradidit grandini ju-menta eorum : et possessionemeorum igni.

54. Misit in eos iram indig-nationis suae: indignationem,et iram, et tribulationem, im-missiones per angelos malos.

55. Viam fecit semitae irae

suae, non pepercit a morte ani-

mabus eorum : et jumenta eorum in morte conclusit.

56. Et percussit omne pri-

mogenitum in terra ^gypti :

primitias omnis laboris eorumin tabernaculis Cham.

57. Et abstulit sicut oves po-pulum suum : et perduxit eos

tamquam gregem in deserto.

58. Et deduxit eos in spe, et

non timuerunt: et inimicoseorum operuit mare.

59. Et induxit eos in montemsanctificationis suae, montem,quern acquisivit dextera ejus.

60. Et ejecit a facie eorumgentes et sorte divisit eis ter

rain in funiculo distributionis.

61. Ethabitare fecit in tabernaculis eorum tribus Israel.

62. Et tentaverunt, et exa-cerbaverunt Deum excelsum:et testimonia ejus non custodi-erunt.

divers sort of flies, which devoured them : and frogs which

destroyed them.

51. And he gave up theirfruits to the blast : and theirlabors to the locust.

52. And he destroyed their

vineyards with hail : and their

mulberry-trees with hoar frost.

53. And he gave up theircattle to the hail : and theirstock to the fire.

54. And he sent upon themthe wrath of his indignationindignation and wrath andtrouble : which he sent by evil

angels.

55. He made a way for a

path to his anger, he sparednot their souls from death, andtheir cattle he shut up in death.

56. And he killed all the first

born in the land of Egyt : thefirst-fruits of all their labor in

the tabernacles of Cham.57. And he took away his

own people as sheep: andguided them in the wildernesslike a flock.

58. And he brought them outin hope, and they feared not :

and the sea overwhelmed their

enemies.

59. And he brought theminto the mountain of his sanc

tuary, the mountain which his

right hand had purchased.60. And he cast out the Gen

tiles before them : and by lot

divided to them their land bya line of distribution.

61. And he made the tribes of

Israel to dwell in their tabernacles.

62. Yet they tempted, andprovoked the most high God :

and they kept not his testi

monies.

228 Thursday ai Matins.

63. Et averterunt se, et nonservaverunt pactum : quemad-modum patres eorum, conversisunt in arcum pravum.

64. In iram concitaverunteum in collibus suis : et in

sculptilibus suis ad aemulatio-nem eum provocaverunt.

65. Audivit Deus, et sprevit :

et ad nihilum redegit valdeIsrael.

66. Et repulit tabernaculumSilo, tabernaculum suum, ubi

habitavit in hominibus.

67. Et tradidit in captivita-tem virtutem eorum : et pul-chritudinem eorum in manusinimici.

68. Et conclusit in gladio po-pulum suum: et hereditatemsuam sprevit.

69. Juvenes eorum cornedit

ignis: et virgines eorum nonsunt lamentatse.

70. Sacerdotes eorum in gladio ceciderunt : et viduae eorum non plorabantur.

71. Etexcitatusesttamquamdormiens Dominus, tamquampotens crapulatus a vino.

72. Et percussit inimicossuos in posteriora : opprobrium sempiternum dedit illis.

73. Et repulit tabernaculumJoseph : et tribum Ephrem nonelegit :

74. Sed elegit tribumJuda,montem Sion quern dilexit.

75- Et aedificavit sicut uni-cornium sanctificium suum in

terra, quam fundavit in ssecula.

76. Et elegit David servumsuum, et sustulit eum de gre-

63. And they turned away,and kept not the covenant :

even like their fathers theywere turned aside as a crookedbow.

64. They provoked him to

anger on their hills: andmoved him to jealousy withtheir graven things.

65. God heard and despisedthem: and he reduced Israel

exceedingly as it were to noth

ing.66. And he put away the

tabernacle of Silo, his tabernacle where he dwelt amongmen.

67. And he delivered their

strength into captivity: andtheir beauty into the hands ofthe enemy.

68. And he shut up his people under the sword : and he

despised his inheritance.

69. Fire consumed their

young men : and their maidenswere not lamented.

70. Their priests fell by thesword : and their widows didnot mourn.

71. And the Lord was awakedas one out of sleep, and like a

mighty man that hath beensurfeited with wine.

72. And he smote his enemies on the hinder parts : heput them to an everlasting re

proach.73. And he rejected the ta

bernacle of Joseph : and chosenot the tribe of Ephraim :

74. But he chose the tribeof Juda, mount Sion which heloved.

75- And he built his sanc

tuary as of unicorns, in theland which he founded forever.

76. And he chose his servantDavid, and took him from his

Psalm X.LXXVli. of Psalter. 229

gibus ovium : de post foetantes flocks of sheep: he broughtaccepit eum, him 1 from following the ewes

great with young,77. Pascere Jacob servum 77. To feed Jacob his servant;

suum, et Israel hereditatem and Israel his inheritance^suam :

78. Etpayit eos in innocen- 78. And he fed them in the

tia cordis sui : et in intellecti- innocence of his heart: andbus manuum suarum deduxit conducted them by the skil-eos. fulness of his hands.

1."

Legem meam" My precepts, or my teaching.2. "/ parabolis" The learned Mazzochi (Spicil. Bibl. in

Num. xxiiL 7) says, that in Scripture the word Parabola is usedfor every kind of poetical composition ; whence it is explained :

I will open my mouth to sing in verse. "

Loquar propositionsab initio" St. Jerome translates : Loquar cenigmata antiquaI will speak ancient enigmas. This agrees with the Gospel of

St. Matthew (xiii. 35), in which we read : Eructabo abscondita aconstitutione mundi I will utter things hidden from the foundation of the world : I will declare unto you the mysteries of

ancient deeds, come to pass since the beginning of the world.

3."

Qiianta audivimus" St. Jerome translates: Qua audi-

vinms.

6."

Suscitavit" St. Jerome translates: Statuit He established.

" In Jacob, . . . In Israel" Among the posterity of

Jacob.

7."

Quanta: According to the Hebrew : Quce Which.10.

" Prava et exasperans" According to the Hebrew:Amara et rebellis ; or, following the translation of St. Jerome:Declinans et provocans Inconstant and irritating.

11." Non est creditus cum Deo" St. Jerome has: Non credi-

dit Deo Believe not God.12.

" Filii Ephrem" The tribe of Ephraim.1

1 Bellarmine adds here a useful remark: David in mentioning the

tribe of Ephraim means all the Israelites; it was the most powerfulafter the tribe of Juda, and in Scripture most frequently reproaches are

addressed to the tribe of Ephraim, and praises to the tribe of Juda.Hence it is that the afflictions of the entire people are representedunder the name of Ephraim rather than that of the other tribes; andtowards the end of the psalm, v. 73, 74, the tribe of Juda is chosen in

preference of that of Ephraim. See the Prophet Osee. Moreover, in


15."

Taneos" Tanis, the capital city of Lower Egypt (Me-

nochius).

16."

Quasi in utre."

According to the Hebrew: Quasi cu-

mulum ; or, according to St. Jerome : Quasi acervum Piled up

high in a heap.

17. "Diet, . . . In illuminatione" St. Jerome translates: Pre

diem . . . In lumine. The Lord went before them to show the

way by day in a pillar of cloud, and by night in a pillar of fire

(Exod. xiii. 21).

1 8."

Adaquavit" According to the Hebrew: Potum dedit." Velut in abysso multa" Menochius explains : Ac si essent ad

ripam profundissimi fluminis As though they were on the

bank of a deep river.

20. "Apaosuerunt adhuc peccare" According to the Hebrew :

Iterum peccaverunt ; or, according to the translation of St.

Jerome: Addiderunt ultra peccare." In maguosa." Accord

ing to the Chaldee : In arido deserto.

21. In the psalm of the invitatorium, verse 4, is explainedwhat we read here. The Hebrews in asking of God for bread

and flesh, in the midst of the desert (Exod. xvi. 3 ; Num. xi. 4),

wished to tempt him in order to see by this experiment whetherhe were really able to provide them with such food in a place

deprived of everything.22.

" Parare mensam" Prepare for us a table such as wedesire.

25."

Distulit" Mattei interprets: Distulit implere He de

layed to fulfil his promises ;but it appears to me better to say :

He suspended the course of his benefits to those ungratefulmen.

"Jacob . . . Israel! The posterity of Jacob.27. "fanuas cceli aperuit: This is said to show the abund

ance of manna that came down from heaven.

28. "Manna" Bellarmine says that this name comes fromthe wonder excited in the people when they saw the earth covered with this extraordinary food, spread over the ground like

hoar-frost, and said to one another: Man Hu? which signifies :

the tribe of Ephraim was situated the town of Silo, which for a longtime had the privilege of possessing the holy Tabernacle, a favor of

which it was afterwards deprived as is related in verse 66. See note to

preceding psalm, v. 14.

Psalm X.LXXVIL of Psalter. 23 1

Quid cst hoc What is this? (Exod. xvi. 15). The same author

adds that manna was the seed of the coriander. " Panem cceli."

The manna was thus called, because it came from heaven or

from the atmosphere.

29." Panem angelorum" It was thus called, because it was

formed by the operation of the angels.

30. According to the interpretation of Lallemant, the Lord

caused the Auster or east wind to cease, and made the Africus

or south wind blow in its place. But Bellarmine remarks that

the east wind, Auster (or Eurus), denoted in the Hebrew text

is not opposed to the Africus, but is rather next to it and

united with it. Hence Theodoret, Euthymius, and others, do

not give to the word Transtulit the sense of Cessarefecit Madeto cease ; but that of Flare jussit Commanded to blow

;as if

it were said, following the explanation of St. Augustine : Trans

tulit de ccelesti thesauro, et emisit in terram So that God or

dained that these two winds together should bring the quailsin the desert.

34."

Ascendit" The same expression as in verse 25. Whenthe fire of anger is great, its flame rises on high.

35."

Pingitt s eorum." Bellarmine understands by this : Themost voluptuous ; Lallemant : The strongest.

"

Electos Israel

impedivit." This means, according to Lallemant, that he

struck with death the choice or the pick of their youth ; and,

according to Bellarmine, that the strongest among them were

by God prevented from escaping death.

36." Noti credidcrunt in mirabilibus

ejus."Such wonders

could not induce them to fear the Lord and trust in him..

37. They consumed uselessly their days in the desert; andtheir years were shortened.

40. They promised to love him; but this promise was only

in their mouth, on their tongue, and they thus lied to God.

42." Non disperdel cos." God, who is always compassionate

towards others, notwithstanding their sins, would not utterly

destroy all his people as they deserved.

44 God remembers, that is, he considers that these sinners

are men of flesh, weak, and filled with misery, whose life is as

a passing wind that lasts but a short time, which comes and

goes but does not return. Thus the young man passes on to

old age, but does not return to youth.

232 Thursday at Matins*

47." De manu tribulantts" From the hand of their enemy,

Pharao, who oppressed them.

47."

Taneos." (See verse 15.)

49." In sanguinem." Into the color of blood. "

Flumzna."

Bellarmine says that by these rivers are to be understood the

different branches of the Nile which run through Egypt. "//-

bres" This properly is not rain, of which there is hardly anyin that country, but every kind of water, especially the over

flowing of the Nile (Exod. vii. 20).

50."

Camomytam" (Exod. viii. 24). It is a question whether

this should be written Ccenomyia, the common fly, or Cynomyia,

the dog-fly. The Vulgate has the first, but the Greek more

commonly prefers the second ; St. Jerome varies.

51. "jErugim."To the rust. Caterpillars and locusts, ac

cording to St. Jerome s explanation, devour the herbs like rust

or mildew (Exod. x. 13).

52."

Moros." St. Jerome translates: Sycomoros ; and St.

Gregory makes this remark : Sycomorus, quippe ficitsfatua dici-

tur. The word Sycamore, etymologically, meaning a foolish fig

(Mor. 1. 27, c. 27)." In pruma." Mattei says that the Hebrew

word signifies here great hail-stones.

53."

Igni." By this fire, Mattei understands with prob

ability, frost; which also burns the fields. He does this to

avoid introducing another plague of Egypt, that of fire, of

which Moses makes no mention. 1

56." Primitias omnis laboris eorum" Men labor hard to

bring up their first-born, and for this reason they are called

the first-fruits of their labors. "In tabernaculum Cham" It

was the descendants of Cham, son of Noe, who peopled Egyptafter the deluge.

57. It is thus, says the psalmist, that God delivered his peoplefrom the slavery of Egypt.

1

Nevertheless, we find for the seventh plague the hail mixed with

fire from heaven: Grando et ignis mista pariter ferebantur The hail

and the fire mixed with it drove on together (Exod, ix. 24). This is

more explicit elsewhere: Quod enim mirabile erat, in aqua, qua om-

nia exstinguit, plus ignis valebat . . . Nix autem et glades sustincbant

vim ignis And which was wonderful, in water which extinguished all

things, the fire had more force . . . Snow and ice endured the force of

fire (Wisd. xvi. 17-22),

Psalm X. LXXVIL of Psalter. 233

58. He led the Israelites full of confidence and without fear,

because their enemies were now sunk in the Red Sea ;and thus

their slavery was at an end.

59."

/;/ montcm sanctificationis SIICE" This, as Bellarmine

explains, signifies the Promised Land ; a mountain, that is, a

mountainous land, which God had chosen for himself to be

there honored by his people; a mountain, or land, which he

had acquired by his own right hand ; having wrought so manymiracles to help the Israelites in conquering and driving out

the idolaters who inhabited it.

60."

Gentes" The hostile nations, or the Chanaanites, whoinhabited the land. " In funicitla distributionis" The lands

were measured with cords, according to the custom of those

times, to be then distributed by lots to the families of the

Israelites.

66."

Silo" A town of the tribe of Ephraim, where abode for

some time the Ark of the Covenant, which God caused to be

made in the desert, and where the Lord in some sense dwelt

amongst men ; since it was thence he gave to them his answers.

67." Virtutem eorum et pulchritudinem eorum" The strength

and the glory of the people of Israel was the holy Ark, as Me-

nochius, Lallemant, and Bossuet, with St. Augustine, explain:

God permitted that it should become the spoil of the enemy,

namely, of the Philistines (i Kings, iv. n).

68. He suffered, moreover, that his people should be encom

passed on all sides by the swords of their enemies ; and thus

he had to despise that people whom he had chosen as his

heritage ;that is, to be to him a peculiar and special people.

69. "Ignis"The fire of war, or rather of the divine wrath

Lamentata;" Some explain this word in an active sense ; but

Bellarmine, Lallemant, and Mattei think with more reason that

it should be taken in the passive sense; thus the meaning is:

After the death of the young men, the young maidens whom

they were to marry had no one to lament their sad lot ; because

in the general massacre every one had to bewail the losses in

his own family, rather than those of others ; and this explana

tion agrees well with the Hebrew text, which St. Jerome ren

ders thus : Virgines ejus (popu/i} nemo luxtt No one mourned

the virgins of the people.

70." Sacerdotes eorum" Ophni et Phinees, the sons of Heli


(i Kings, iv. 11)." Non plorabantur" St. Jerome translates:

Non sunt fletcB. None consoled nor even pitied them, because

all were occupied with weeping the death of their own relatives.

71. But at last the Lord awoke, as wakes up a strong warrior

who, heavy with wine, has fallen into a deep sleep. This is the

interpretation given by Bellarmine, Menochius, Gordona, and

Lallemant; they say that God when he does not punish the

wicked seems to sleep a deep sleep. But Mattei justly remarks

that the parallel of a drunken man waking up from sleep is ill

becoming to God ;and he adds that the verse contains not one

but two similes ;the first is that of the awaking \" Excitatus

est tamquam dormiens;"

the second is that of the return that

God makes against his enemies, like a mighty warrior, strength

ened and whetted for fight by the wine that he has taken :

Tamquam potens miles exhilaratus a vino ; this agrees with the

Hebrew text, which is rendered by Ovans or Exhilaratus

Cheered or Refreshed, instead of"

Crapulatus"

72." Inimicos suos" The Philistines. "In posteriora.

"

That is: In secrettori parte natium (i Kings, v. 6). God punished their pride by sores so disgraceful, that they were a per

petual cause of shame to them.

73." Tabernaculum Joseph."

That is, the Tabernacle con

taining the Ark of the Covenant, which was at Silo, a city of

the tribe of Ephraim, son of Joseph.1

74."

Elegit tribum Juda, montem Sion, quern dilexit" Hechose the tribe of Juda, to establish his Tabernacle, Mount

Sion, preferring it to all other places in Juda.

75. And on this Mount Sion, that is, at Jerusalem, a land

that he established to last forever, he built his sanctuary, firm

and strong as the horn of the unicorn. Bellarmine says that

Jerusalem, which was afterwards destroyed, is here a figure of

the Church, which is to endure till the end of the world.

Mattei adds that Mount Sion was compared to the unicorn

because upon it was the Temple, which was the only temple of

Judea.

77. God took David from the humble condition of a shepherd,to place in his hand the royal sceptre and the government of

his people, composed of the children of his servant Jacob.

1 See notes to verses 12 and 66.

Psalm XLLXXVIIL of Psalter. 235

78. David governed this people with a right heart, and

directed them with counsel and prudence in all the works that

he did for their good.1

PSALM XI., WHICH is PSALM LXXVIII. OF THE PSALTER.

This psalm shows us the miserable state of the Jewish people during

the persecution of Antiochus Epiphanes, in the time of the Machabees.

This at least is to be inferred from the first book of the Machabees,

chapter vii, verse 17, in whichthe author cites the second verse of our

psalm as a prophecy realized in his presence. But, according to St.

Augustine, reference is here made to the persecutions that the Church

suffered under the pagan emperors.

1. O GOD, the heathens are

come into thy inheritance, theyhave denied thy holy temple:

they have made Jerusalem as a

place to keep fruit.

2. They have given the deadbodies of thy servants to be

meat for the fowls of the air:

the flesh of thy saints for the

beasts of the earth.

3. They have poured out

their blood as water, roundabout Jerusalem : and there

was none to bury them.

4. We are become a reproachto our neighbors : a scorn andderision to them that are roundabout us.

5. How long, O Lord, wilt

thou be angry forever: shall

thy zeal be kindled like a fire?

6. Pour out thy wrath uponthe nations that have not

known thee : and upon the

kingdoms that have not called

upon thy name.

7. Because they have devoured Jacob: and have laid

waste his place.

1 Bellarmine observes that this eulogium is applicable to David only

in a limited sense; but it is perfectly verified in him of whom David

was the figure, Jesus Christ, the King of future ages and the Good

Shepherd of the flock of his faithful.

1. DB:US, venerunt Gentes in

hereditatem tuam, polluerunt

templum sanctum tuum : po-suerunt Jerusalem in pomo-rurn custodiam.

2. Posuerunt morticina ser-

vorum tuorum, escas volatili-

bus cceli : carnes sanctorumtuorum bestiis terrae.

3. Effuderunt sanguinem eo-

rum tamquam aquam in cir-

cuitu Jerusalem : et non erat

qui sepeliret.

4. Facti sumus opprobriumvicinis nostris : subsannatio et

illusio his, qui in circuitu nos-

tro sunt.

5. Usquequo Domine iras-

ceris in finem : accendetur ve-

lut ignis zelus tuus?6. Effunde iram tuam in

Gentes, quae te non noverunt :

et in regna, quse nomen tuumnon invocaverunt :

7. Ouia comederunt Jacob :

et locum ejus desolaverunt.


8. Nememinerisiniquitatumnostrarum antiquarum, cito an-

ticipent nos misericord iae tuae :

quia pauperes facti sumus ni-

mis.

9. Adjuva nos Deus salutaris

noster: et propter gloriam no-minis tui Domine libera nos:et propitius esto peccatis nos-

tris, propter nomen tuum :

10. Ne forte dicant in Genti-bus : Ubi est Deus eorum? et

innotescat in nationibus coramoculis nostris.

11. Ultio sanguinis servorumtuorum, qui effusus est : intro-

eat in conspectu tuo gemituscompeditorum.

12. Secu nd um magnitudi-nem brachii tui, posside filios

mortificatorum.

13. Et redde vicinis nostris

septuplum in sinu eorum : im-

properium ipsorum, quod ex-

probraverunt tibi Domine.14. Nos autem populus tuus,

et oves pascuae tuse, confitebi-mur tibi in saeculum :

15. In generationem et ge-nerationem annuntiabimus lau-

dem tuam.

8. Remember not our former

iniquities, let thy merciesspeedily prevent us: for we arebecome exceeding poor.

9. Help us, O God, our Saviour: and for the glory of thyname, O Lord, deliver us : and

forgive us our sins for thyname s sake.

10. Lest they should sayamong the Gentiles : Where is

their God? And let him bemade known among the nations before our eyes,

11. Ky the revenging theblood of thy servants, whichhath been shed : let the sighing of the prisoners come in

before thee :

12. According to the greatness of thy arm, take possession of the children of themthat have been put to death.

13. And render to our neighbors seven-fold in their bosom :

the reproach wherewith theyhave reproached thee, O Lord.

14. But we thy people, andthe sheep of thy pasture, will

give thanks to thee forever:

15. We will show forth thypraise, unto all generations.

i. "In hereditatem tuam" Against Thy people, that is, Thyinheritance. " In pomorum custodiam." St. Jerome translates:

In acervos lapidum They have made of it heaps of stone. In

the first book of the Machabees, we read as follows : Accepitspolia civitatis, ct succendit earn igni, et dcstruxit domes ejus, et .

muros cjus in circuitu . . . Et Jerusalem non habitabatur, sederat sicut desertumWz took the spoils of the city and burnt it

with fire, and threw down the houses thereof round about .

And Jerusalem was not inhabited, but was like a desert (i

Mack. i. 33 ; iii. 45).

4."

Qui in circuitu nostro sunt" Name.ly, the Moabites, the

Edomites, the Ammonites, and other Gentiles,

Psalm XILLXXIX. of Psalter. 237

5. "/// finem." According to the Hebrew and Chaldee : ///

perpetnum."

Zelus." Tirinus explains this to be: Indignatio

Indignation." Velut ignis."

Like fire which is not extin

guished till it has reduced everything to ashes, says Bellar-

mine: Qui cresccre solet in immensum, et in cinereni omnia

reiligere.

7. "Jacob."The children of Jacob, that is. Thy people.

"Locumejus."

Their country; or, according to the Hebrew,

their Temple.8. "Anticipent nos misericordice tucz" That is: Prevent by

Thy mercy the ruin with which our enemies threaten us.

9."

Propter gloriam nominis tui . . . propter nomen tuwn."

Not for our merits, but for the glory of Thy name. " Libera

nos." Deliver us from the miseries in which we are."

Propi-

tius esto peccatis nostris" Pardon us our sins which have

drawn this persecution upon us.

10. ii." Innotescat . . . Ultio sanguinis servorum tuorum."

Let Thy justice be manifest to all, by avenging the blood of

Thy servants.

12." Posside filios." Possess, that is, preserve the children

who have escaped from slaughter.

13." Vicinis nostris" To those enemies who are our neigh

bors. Some think that these are Edomites and Philistines;

some others, as Bellarmine, those that brought ruin upon Jeru

salem under Antiochus, king of Syria."

Septuphtm." Seven

fold, or many times as much, or simply the double, expressinga complete retribution. "/;/ sinu corum." In the centre of

their hearts.

PSALM XII., WHICH is PSALM LXXIX. OF THE PSALTER.

We find in this psalm, according as we take it in the literal or the

mystical sense, the prayer which the Jews who were prisoners addressed

to God for their deliverance, or which the patriarchs offered up, that

the Messias might put an end to the tyranny of the devil.

1. Qui regis Israel, intende: i. GIVE ear, O thou that

qui deducisvelut ovem Joseph, rulest Israel: thou that lead-

est Joseph like a sheep.2. Qui sedes super Cheru- 2. Thou that sittest upon the

bim. manifestare coram Eph- cherubim, shine forth before

raim, Benja.niin. et Manasse. Ephraim. Benjamin and Ma-


3. Excita potentiam tuam, et

veni, ut salvos facias nos.

4. Deus converte nos : et os-

tende faciem tuam, et salvi eri-

mus.

5. Domine Deus virtutum,

quousque irasceris super ora-tionem servi tui ?

6. Cibabis nos pane lacry-marum: et potum dabit nobisin lacrymis in mensura?

7. Posuisti nos in contradic-tionem vicinis nostris : et ini-

mici nostri subsannaveruntnos.

8. Deus virtutum convertenos: et ostende faciem tuam,et salvi erimus.

9. Vineam de ^Egypto trans-

tulisti : ejecisti gentes, et plan-tasti earn.

10. Dux itineris fuisti in con-

spectu ejus: plantasti radices

ejus, et implevit terram.

11. Operuit montes umbraejus: et arbusta ejus cedrosDei.

12. Extendit palmites suos

usque ad mare : et usque adflumen propagines ejus.

13. Ut quid destruxisti ma-ceriam ejus : et vindemiant earn

omnes, qui praetergrediunturviam ?

14. Exterminavit earn aperde silva: et singularis ferus

depastus est earn.

15. Deus virtutum conver-tere : respice de coelo, et vide,et visita vineam istam.

1 6. Et perfice earn, quamplantavit dextera tua : et superfilium hominis, quern confir-masti tibi.

3. Stir up thy might, andcome to save.

4. Convert us, O God: andshow us thy face, and we shall

be saved.

5. O Lord God of hosts, howlong wilt thou be angry againstthe prayer of thy servant?

6. How long wilt thou feedus with the bread of tears : and

give us for our drink tears in

measure?7. Thou hast made us to be

a contradiction to our neighbors : and our enemies havescoffed at us.

8. O God of hosts, convertus : and show thy face : and weshall be saved.

9. Thou hast brought a vine

yard out of Egypt : thou hastcast out the Gentiles and

planted it.

10. Thou wast the guide ofits journey in its sight: thouplantedst the roots thereof,and it filled the land.

1 1 . The shadow of it coveredthe hills : and the branchesthereof the cedars of God.

12. It stretched forth its

branches unto the sea: and its

boughs unto the river.

13. Why hast thou brokendown the hedge thereof : sothat all they who pass by the

way do pluck it ?

14. The boar out of the woodhath laid it waste : and a sin

gular wild beast hath devouredit.

15. Turn again, O God of

hosts : look down from heaven,and see, and visit this vineyard.

1 6. And perfect the samewhich thy right hand hath

planted: and upon the son ofman whom thou hast con-,

firmed for thyself.

Psalm XII.LXXIX. of Psalter. 239

17. Incensa igni, et suffossa 17. Things set on fire andab increpatione vultus tui peri- dug down shall perish at thebunt. rebuke of thy countenance.

1 8. Fiat manus tua super 18. Let thy hand be upon thevirum dexterse tuse : et super man of thy right hand: andfilium hominis, quern confir- upon the son of man whommasti tibi. thou hast confirmed for thyself.

19. Et non discedimus a te, 19. And we depart not fromvivificabis nos : et nomen tuum thee, thou shalt quicken us:invocabimus. and we will call upon thy name.

20. Domine Deus virtutum 20. O Lord God of hosts, con-converte nos : et ostende fa- vert us : and show thy face,

ciem tuam, et salvi erimus. and we shall be saved.

1."

Qui regis Israel."

According to the Hebrew: O Pastor

Israel ! or, according to St. Jerome : Quipascis Israel : O God,who as a shepherd rulest and feedest the people of Israel.

" Intende."

St. Jerome translates: Ausculta : Hear, Thou who

guidest as Thy flock the posterity of Joseph."

Ovem" TheHebrew word, though singular, denotes a multitude, as Me-nochius remarks.

"Joseph"Menochius and Tirinus give the

reasons why under the name of Joseph are comprised all the

Israelites, descendants of Joseph and of his brethren. (See

Psalm, Ixxvi. 14.)

2."

Qui sedes super Cherubim." That is: Thou to whom the

first angels in heaven serve as a throne. "

Manifestare" Ac

cording to the Hebrew: Splende,Inclarescere Make Thy powerbrilliantly shine forth.

" Coram Ephrem, Benjamin, et Ma-nasse." By these three tribes are meant the whole people of

Israel, according to the explanation of Bellarmine and others. 1

3." Excita potentiam tuam" Awake Thy power; for, as

Bellarmine explains, it seems to be asleep, when Thou per-

mittest our enemies to afflict us in this way. "Ut salvos faciasnos" By delivering us from this captivity.

4." Converte nos" According to the Hebrew: Reduc nos

1 We remark, in order to better understand the verse, that these are

the tribes that have sprung from Rachel. In the desert they walked

and camped together, having always the Ark before their eyes; so in

the promised land they were grouped towards the centre, and kept the

Ark, at first at Silo, in the tribe of Ephraim, and then on the mountain

of Sion, in the tribe of Benjamin. Now the holy Ark was adorned

with two figures of Cherubim extending their wings upon the propitia

tory, where the Lord manifested his presence and rendered his oracles.


Make us recover our liberty." Ostendefaciem tuam" Look

upon us with a benign countenance. This verse is thus well

rendered by Mattei :

"

Signer, da questi careen, Ah ! from these prisons forth, O Lord,

Den per pietk richiamaci ;In pity lead us, home restored ;

Un sol tuo sguardo bastaci, Enough, one gracious look from Thee,

E sarem salvi e liberi." To save and set us captives free.

5." Servi tut." That is : Of Thy people ; as Bossuet and

others explain with St. Jerome.6. "In mensura" Bellarmine says that some misunderstand

this phrase, as though it meant : With moderation ; for the

Hebrew word here means something great and multiplied, that

is, in very full measure. 1

8. Repetition of verse 4.

9. Thou hast brought Thy vine, that is, Thy people, out of

Egypt into the land of promise, after having driven therefrom

the Gentiles; and there Thou hast planted it, that is to say, the

Synagogue, which was the figure of the Christian Church.

10." Dux itineris fuisti in conspectu ejus"

Lallemant trans

lates thus : Thou didst convey (wert conductor of) this vine in

the journey, without ever losing sight of it. But others more

commonly continue the allegory, following the sense of the Hebrew text, namely: Prceparasti locum coram ea ; or, accordingto St. Jerome : Prceparasti antefaciem ejus. Hence they trans

late : Thou hast prepared this land for this vine. Plantasti

radices, etc. And Thou hast caused it to take such good root,

that it has filled all this land.

n. "Arbtesta." St. Jerome translates : Raini. " Cedros Dei."

That is, according to Bellarmine and Lallemant : Cedros altissi-

mas The most lofty cedars, as were those of Lebanon. 2

12. "Mare." The Mediterranean. "

Flumen" The Eu

phrates. Such is the interpretation of Bellarmine, Lallemant,

and others.*

1 To be fed on tears, is to be so afflicted that one can neither eat nor

drink.

2 This allegory signifies, according to Menochius, that the kings and

the princes of God surpassed the neighboring kings in dignity and in

power.3 In fact, the possessions of the Israelites extended on the one side

as far as the Mediterranean, and on the other as far as the Euphrates(Exod. xxiii. 31; Deut. xi. 24).

Psalm XILLXXIX. of Psalter. 241

14."

Apcr de stlva." Euthymius, Bellarmine, Malvenda,Mattel, and others understand by the wild boar Nabuchodono-sor; and, allegorically, according to St. Jerome, it is the devil."

Singidaris ferus" Bellarmine, Mattel, and others say that

according to the Hebrew phrase these words designate thesame wild boar; it is the ordinary repetition.

1

15. "Vide, ct visita vineam." Consider our miseries, andvisit with Thy compassion this vine thus brought to ruin.

1 6."

Super Filium homtnts" According to the Chaldee version : Proptcr Regem Christum. We beg Thee for the love of

the Son of man; that is, the Messias, whom Thou hast con

firmed ;that is, hast established, as Thy Son. It is thus that

St. Jerome, St. Augustine, Theodoret, Euthymius, Bellarmine,etc., explain this verse.

17." Ab increpatione vultus tui pcrtbunt" Some, as Estius,

Sa, and Bossuet, explain this passage thus: But those that havethus laid it waste shall perish through the wrath of Thy angrycountenance. Others, more commonly, as Malvenda, Me-nochius, Rotigni, Tirinus, and Mattei, with Vatablus, Gene-brard, Maldonatus, and Mariana, apply it to the Jewish peoplein this sense : If Thy countenance continues to appear threat

ening, and to show forth Thy wrath, all those that belong to

the Synagogue will perish.

1 8. Cause Thy power to be known upon the Man of Thyright hand ;

2 and upon the Son of man whom Thou hast willedfor Thy glory to send into the world to restore Thy vineyard.

19."

Discedimns" St. Jerome translates : Recedemus. "Vt-

vificabis nos" Thou wilt give us the strength to serve Thee.20. Repetition of verses 4 and 8.

1 "

Singularis." This verse properly signifies Solitary, and is here a

substantive, as Bellarmine explains it; it is, says Gaume, the namegiven by hunters to the old wild boar that lives isolated. From Singularis, understood Porcus, comes the Italian Cinghialc, and the French

Sanglier.v " Virum dextera tuce" Bellarmine and other interpreters, under

stand by these words Jesus Christ, whom God formed with his ownhand, or by the operation of the Holy Ghost, in the womb of theBlessed Virgin. We may add that he was to take his seat at the righthand of the eternal Father,

242 Friday at Matins.

Friday at Matins.

PSALM I., WHICH is PSALM LXXX. OF THE PSALTER.

The psalmist reproves the people for the negligence with which they

celebrate the praises of the Lord, and urges them to celebrate them

with devotion and in thanksgiving for the benefits received from the

Lord; for this end the feasts are instituted. Every Christian can applythis psalm to himself.

1. REJOICE to God our

helper: sing aloud to the Godof Jacob.

2. Take a psalm, and bringhither the timbrel : the pleasant psaltery with the harp.

3. Blow up the trumpet onthe new moon, on the noted

day of your solemnity:4. For it is a commandment

in Israel, and a judgment to theGod of Jacob.

5. He ordained it for a testi

mony in Joseph, when he cameout of the land of ^gypt: heheard a tongue which he knewnot.

6. He removed his back fromthe burdens: his hands hadserved in a basket.

7. Thou calledst upon me in

affliction, and I delivered thee :

I heard thee in the secret placeof tempest: I proved thee at

the waters of contradiction.8. Hear, O my people, and I

will testify to thee : O Israel,if thou wilt hearken to me,there shall be no new god in

thee, neither shalt thou adorea strange god.

9. For I am the Lord thyGod, who brought thee out of

the land of Egypt : open thymouth wide, and I will fill it.

1. EXULTATE Deo adjutorinostro: jubilate Deo Jacob.

2. Sumite psalmum, et date

tympanum : psalterium jucun-dum cum cithara.

3. Buccinate in Neomeniatuba, in insigni die solemni-tatis vestrae :

4. Quia prseceptum in Israel

est: et judicium Deo Jacob.

5. Testimonium in Josephposuit illud, cum exiret deterra ^Egypti : linguam, quamnon noverat, audivit.

6. Divertit ab oneribus dor-sum ejus: manus ejus in co-

phino servierunt.

7. In tribulatione invocasti

me, et liberavi te : exaudivi te

in abscondito tempestatis : pro-bavi te apud aquam contradic-tionis.

8. Audi populus meus. et

contestabor te : Israel si audi-eris me, non erit in te deusrecens, neque adorabis deumalienum.

9. Ego enim sum DominusDeus tuus, qui eduxi te deterra /Egypti : dilata os tuum,et implebo illud.

Psalm I.LXXX. of Psalte^. 243

10. Et non audivit populus 10. But my people heard notmeus vocem meam : et Israel my voice : and Israel heark-non intendit mihi. ened not to me.

11. Et dimisi eos secundum 11. So I let them go accord-desideria cordis eorum, ibunt ing to the desires of their heart,in adinventionibus suis. they shall walk in their own

inventions.12. Si populus meus audisset 12. If my people had heard

me : Israel si in viis meis am- me : if Israel had walked in mybulasset : ways :

13. Pro nihilo forsitan ini- 13. I should soon have hum-micos eorum humiliassem: et bled their enemies: and laid

super tribulantes eos misissem my hand on them that troubledmanum meam. them.

14. Inimici Domini mentiti 14. The enemies of the Lordsuntei: et erit tempus eorum have lied to him: and theirin saecula. time shall be forever.

15. Et cibavit eos ex adipe 15. And he fed them withfrumenti : et de petra, melle the fat of wheat : and filled

saturavit eos. them with honey out of therock.

3."

Neomenia" We should here remark, that the Hebrewscelebrated every month the Feast of the New Moon ; but the

most solemn Feast of the New Moon was in September, whenthe trumpets were sounded, and hence it was called the Feast

of Trumpets : Dies clangoris est et tubarum (Num. xxix. i)."

Vcstrce" According to the Hebrew : Nostrce Our.

4. In the Book of Numbers, x. 10.

7." In Joseph" That is : On the posterity of Joseph and his

brethren; that is, on the people of Israel."

Linguam quarnnon noverat." A language which he did not know, because this

was the first time that God spoke to his people.6. According to the Hebrew: Liberavi ab onere dorsum ejus,

et manus ejus a cophinis cessaverunt. The prophet recalls to

mind the burdens, the baskets full of mud and bricks, that the

Israelites were condemned to carry.

7. Here it is God that speaks." Exaudivi te in abscondito

tempestatis." This passage is variously interpreted. Mattei

understands it as referring to the chastisements that God

poured upon the enemies of his people; but I prefer the viewof Genebrardus, who explains it thus : I heard thee in the tem

pest of afflictions which thou didst suffer at the hands of the

Egyptians, when it seemed to thee that I hid myself away, and


did not hear thy prayer. (This applies well to souls in a state

of desolation, to whom it appears as if God does not hear them

any more, whilst the Lord in the midst of this storm secretly,

that is, without letting them know it, listens to them and helps

them.)" Probavi te apud aquam contradictionis.

" And yet I

tried them and found them to be unfaithful near the water of

Meriba. The Hebrew word Mcriba, meaning contradiction or

strife, and so translated in the Vulgate, is the name of the place

where the people, suffering from the want of water, contradicted

Moses and first refused to obey him. Thus Mattei and others.

8." Contestabor te" Bellarmine explains : Testatum faciam

tibi quid a te requiram." Si audieris me" If thou wilt obey

me. "

Neque adorabis deum alienum" St. Jerome s translates :

Et non adores deum peregrimtm.

9." Dominus Deus tuns." Thy only Lord and God. " Dilata

os tuum" That is: Enlarge thy desires, and ask of me what

thou wilt."

Implebo illud." I will satisfy thee fully.

10." Non intendit.

"

According to the Hebrew : Non acqui-

evit, or according to St. Jerome : Non credidit, that is, would

not rest satisfied with believing my word.

11." Secundum desideria cordis eorum" That is, according

to their disordered appetites." Ibunt in adinventionibus siiis."

St. Jerome translates : Ambulabunt in consiliis suis They will

walk to their ruin through following their evil designs.

14." Menttti .sunt ei" They have failed in keeping their

word to him. 1

15. "Ex adipc frumcnti" With the flower of the flow of

wheat. " De petra melle." With honey gathered from the

rocks ; that is, in abundance, since the bees had even madetheir honey in the midst of rocks.

PSALM II., WHICH is PSALM LXXXI. OF THE PSALTER.

It is God whom the prophet makes speak in this psalm; he reproachesthe princes and the judges of the earth for their evil administration of

justice, and places before them the moment of death, when they them-

1

They had promised to obey him faithfully: Omnia verba Domini,

qua; locutus est, faciemus We will do all the words of the Lord (Exod.

xxiv. 3)."

Tempus." According to St. Augustine: Tempus supplicii

Their time of punishment. Bellarmine says that in this and the

next verse it is the psalmist who speaks.

Psalm ILLXXXI. of Psalter. 245

Selves will have to be judged. The last verse shows us Jesus Christ

coming to judge all men at the end of the world.

1. DEUS stettt in synagogadeorum : in medio autem deos

dijudicat.

2. Usquequo judicatis ini-

quitatem : et facies peccato-rum sum ids?

3. Judicate egeno, et pupil-lo : humilem, et pauperem jus-tificate.

4. Eripite pauperem : et ege-num de manu peccatoris libe

rate.

5. Nescierunt, neque intel-

lexerunt, in tenebris ambulant :

movebuntur o m n i a funda-menta terrae.

6. Egodixi: Dii estis, et filii

Excelsi omnes.

7. Vos autem sicut hominesmoriemini : et sicut unus de

principibus cadetis.

8. Surge, Deus, judica ter-

ram : quoniam tu hereditabisin omnibus gentibus.

1. GOD hath stood in the

congregation of gods : and be

ing in the midst of them hejudgeth gods.

2. How long will you judgeunjustly : and accept the persons of the wicked ?

3. Judge for the needy andfatherless : do justice to thehumble and the poor.

4. Rescue the poor: and deliver the needy out of the handof the sinner.

5. They have not known norunderstood, they walk on in

darkness : all the foundationsof the earth shall be moved.

6. I have said : You are gods,and all of you the sons of theMost High.

7. But you like men shall

die : and shall fall like one of

the princes.8. Arise, O God, judge thou

the earth : for thou shalt in

herit among all the nations.

Deos1."

Deoruin" According to the Chaldee : Judicum.

dijudicat He weighs the judgments that they render.

2. Here God is speaking to the judges." Facies peccatorutn

sumitis?" Bellarmine says that Sinnere faciem alicujits in ju-dicio, is to judge, not according to the rule that justice demands,but according to the pleasure of him whom the judge wishes to

favor. But Mattel says that Sumerefaciem peccatorum, accord

ing to the proper sense of the Hebrew expression, signifies :

Erigerefaciem peccatorum, and says he, when judges favor the

wicked, they cause the wicked to hold up their head;that is,

their pride.

4." De manu peccatoris" From the hands of the sinner who

is more powerful and would oppress them.

5. The wicked judges do not understand these maxims ; theywalk in the dark, and they put all the world in confusion bytheir unjust practices.


6. O judges ! I have set you up as gods of the earth, by giv

ing you a share of my own power; by virtue of this author

ity that you have received from the Most High, you are his

sons.

7. But take note that you are men, and as men you have all

to die, and one day each one of you will fall from his post, as

the princes who went before you have fallen.

8." Hereditabis in omnibus gentibus" Thy reign shall extend

over all the nations as Thy heritage, and at the last day all

these must submit to Thy justice and power.

PSALM III., WHICH is PSALM LXXXII. OF THE PSALTER.

We have in this psalm the prayer that the Jewish people addressed

to God, asking him for help against the Ammonites, the Moabites, and

other Gentiles, who threatened to ruin the Temple and the holy city.

This psalm may be used to pray to the intention of the Church when

ever she suffers any special persecution.

1. DEUS, quis similis erit

tibi ? ne taceas, neque com-pescaris Deus :

2. Quoniam ecce inimici tui

sonuerunt : et qui oderunt te,

extulerunt caput.

3. Super populum tuum ma-

lignaverunt consilium : et co-

gitaverunt adversus sanctostuos.

4. Dixerunt: Venite, et dis-

perdamus eos de gente : et

non memoretur nomen Israel

ultra.

5. Quoniam cogitaveruntun-animiter : simul adversum te

testamentum disposuerunt, ta-

bernacula Idumseorum, et Is-

mahelitae :

6. Moab, et Agareni, Gebal,et Ammon, et Amalec : alieni-

genae cum habitantibus Tyrum.

7. Etenim Assur venit cum

1. O GOD, who shall be like

to thee? hold not thy peace,neither be thou still, O God :

2. For lo thy enemies havemade a noise : and they thathate thee have lifted up thehead.

3. They have taken a malicious counsel against thypeople : and have consulted

against thy saints.

4. They have said : C omeand let us destroy them, so that

they be not a nation : and let thename of Israel be rememberedno more.

5. For they have contrivedwith one consent : they havemade a covenant togetheragainst thee, the tabernaclesof the Edomites, and the Is-

mahelites:6. Moab, and the Agarens,

Gebal, and Ammon and Amalec : the Philistines, with theinhabitants of Tyre.

7. Yea and the Assyrian also

Psalm m.LXXXIf. of Psalter. 247

illis : facti sunt in adjutoriumfill is Lot.

8. Fac illis sicut Madian, et

Sisarae : sicut Jabin in torrenteCisson.

9. Disperierunt in Endor:facti sunt ut stercus terrae.

10. Pone principes eorumsicut Oreb, et Zeb, et Zebee, et

Salmana :

11. Omnes principes eorum,quidixerunt: Hereditate pos-sideamus Sanctuarium Dei.

12. Deus meus pone illos utrotam : et sicut stipulam antefaciem venti.

13. Sicut ignis, qui cbmburitsilvam : et sicut flamma com-burens montes :

14. Ita persequeris illos in

tempestate tua: et in ira tuaturbabis eos.

1 5. Imple facies eorum igno-minia: et quaerent nomen tu-

um, Domine.16. Erubescant, et contur-

bentur in saeculum saeculi : et

confundantur, et pereant.

17. Et cognoscant quia no-rnen tibi Dominus : tu solusAltissimus in omni terra.

is joined with them : they arecome to the aid of the sons ofLot.

8. Do to them as thou didstto Madian and to Sisara: as to

Jabin at the brook of Cisson,

9. Who perished at Endor:and became as dung for theearth.

10. Make their princes likeOreb and Zeb, and Zebee andSalmana.

11. All their princes: whohave said : Let us possess the

sanctuary of God for an in

heritance.12. O my God, make them

like a wheel : and as stubblebefore the wind.

13. As fire which burneththe wood : and as a flame burn

ing mountains :

14. Soshaltthou pursue themwith thy tempest: and shalttrouble them in thy wrath.

15. Fill their faces withshame : and they shall seek thyname, O Lord.

16. Let them be ashamed andtroubled forever and ever : andlet them be confounded andperish.

17. And let them know thatthe Lord is thy name : thoualone art the most High overall the earth.

1."

Qitis similis crit tibi?" Who shall have power to dowhat Thou canst? "

Neque compescaris" St. Jerome trans

lates: Et nan qniescas. Hide not Thy just indignation bykeeping silence and peace.

2."

Somecrunt" St. Jerome translates : Tumultuati snnt.

3."

Malignaverunt consilhtm" St. Jerome translates: Ne-quiter tractaverunt. " Sanc/os tuos" Those that adore Thee.

4."

Disperdamus eos de genie" According to Matte i, this is

a Hebraism, which means : Let us remove this people from theworld.


5." Testamentum disposuernnt

"

St. Jerome translates : Fee-

dus pepigerunt."

Tabernacula." That is, the tents or the

camp, the troops.

6. "Alienigence"The strangers, or foreigners.

1

7." Etemm Assiir." St. Jerome translates: Sed et Assur.

And even the host of the Assyrians." Filiis Lot." Mattei

says that hereby we can only understand the Ammonites, the

descendants of Ammon, son of Lot.2

8."

Madian" The Madianites, defeated by Gedeon (Jud.vii. 20).

10. Oreb and Zeb, two of the chiefs of the Madianites, were

slain by the Hebrews (Jud. vii. 25). Zebee and Salmana, their

kings, were killed by Gedeon himself (Jud. viii. 21).

11." Hareditate possideamus sanctuarium Dei.

"

Let us goto take possession of the Sanctuary of God, that is, Jerusalem,as an inheritance that belongs to us.

12." Pone ilhs nt rotam." Lallemant thus interprets these

words : Send upon them a spirit of giddiness, to disconcert

them. " Sicut stipulaui ante faciem venti." Scatter them as a

heap of straw is scattered before the wind. Such is the explanation also given by Mattei. 3

13." Flamma comburens monies." Genebrard and Rotigni

understand this of volcanoes, as Vesuvius and Etna, which

cause general devastation by the flames they send forth. Bel-

larmine understands it of the dry grass burning on the mountains ; but Lallemant and Mattei interpret it of the lightningthat strikes the mountains and sets then on fire.

4

14. St. Jerome translates : Sic persequere eos in tempestate tua,

et in turbine tuo conturba eos So pursue them with the tempest

1It is thus that the Septuagint call the Philistines. According to

the Hebrew: Pahestina the land of the Philistines: Terra Philistino-

rurn (Gen. xxi. 33). See Psalm lix. 9.2 Also the Moabites, descendants of Moab, also son of Lot (Gen.

xix. 37).8

It seems to us that we can explain this verse in a more literal

manner, namely: Make them like a light wheel or straw, exposed to

the wind to be its sport, that is, in such a manner that they are incapable of resisting.

"

Monies." That is, according to Menochius and Bossuet: Thewooded mountains; which gives simply the ordinary repetition.

Psalm IV.LXXXIII. of Psalter. 249

of Thy vengeance, and confuse them with the whirlwind of Thywrath.

15."

Qn&rent nomen tuum" That is, they will enter into

themselves and be converted to Thee. But others more com

monly explain it thus : They will ask to know Thy name, that

is, Thy power; they will be instructed therein, and they will

venerate it.

16. If this is not enough to bring about their conversion, let

them remain troubled with continual fear of Thy power all

their lives, and let them die in confusion.

17. Let them know that the name of the Lord belongs prop

erly to Thee alone, since Thou alone art King of kings throughout the earth.

PSALM IV., WHICH is PSALM LXXXIII. OF THE PSALTER.

This psalm shows us with what ardor the psalmist, desolate in find

ing himself far from the Temple of Jerusalem, sighed after the

moment of seeing it again. And as the Temple was the figure of

heaven, one must believe that he sighed at the same time after the

happiness of going to contemplate God in the heavenly kingdom.

Nothing is more fitted than this psalm to excite in us the desire of

leaving the earth, and of entering the abode of the blessed.

1. QUAM dilectatabernacula i. How lovely are thy taber-tua Domine virtutum ! concu- nacles, O Lord of hosts: mycupiscit, et deficit anima mea soul longeth, and fainteth forin atria Domini. the courts of the Lord.

2. Cor meum, et caro mea 2. My heart and my fleshexultavertmt in Deum vivum. have rejoiced in the living God.

3. Etenim passer invenit sibi 3. For the sparrow hathdomum : et turtur nidum sibi, found herself a house: and theubi ponat pullos suos. turtle a nest for herself where

she may lay her young ones.

4. Altaria tua Domine virtu- 4. Thy altars, O Lord ofturn : Rex meus, et Deus meus. hosts : my king and my God.

5. Beati, qui habitant in do- 5. Blessed are they that dwellmo tua Domine: in saecula sae- in thy house, O Lord: theyculorum laudabunt te. shall praise thee forever and

ever.

6. Beatus vir, cujus est auxi- 6. Blessed is the man whoseHum abs te : ascensiones in cor- help is from thee : in his heartde suo disposuit, in valle lacry- he hath disposed to ascend bymarum, in loco quern posuit. steps, in the vale of tears, in the

place which he hath set.


7. Etenim benedictionem da-

bit legislator, ibunt de virtute

in virtutem : videbitur Deusdeorum in Sion.

8. Domine Deus virtutum

exaudi orationem meam : auri-

bus percipe Deus Jacob.

9. Protector noster aspiceDeus : et respice in faciem

Christi tui.

10. Ouia melior est dies unain atriis tuis super milia.

11. Elegi abjectus esse in

domo Dei mei : magis quamhabitare in tabernaculis pecca-torum.

12. Quia misericordiam, et

veritatem diligit Deus : grati-

am, et gloriam dabit Dominus.

13. Non privabit bonis eos,

qui ambulant in innocentia :

Domine virtutum, beatus ho

mo, qui sperat in te.

7. For the lawgiver shall givea blessing, they shall go fromvirtue to virtue : the God of

gods shall be seen in Sion.

8. O Lord God of hosts, hear

my prayer : give ear, O God of

Jacob.9. Behold, O God our pro

tector : and look on the face

of thy Christ :

10. For better is one day in

thy courts above thousands.11. I have chosen to be an

abject in the house of my God :

rather than to dwell in thetabernacles of sinners.

12. For God loveth mercyand truth : the Lord will give

grace and glory.

13. He will not deprive of

good things them that walk in

innocence : O Lord of hosts,blessed is the man that trust-

eth in thee.

1. "Atria Domini" See verse 10.

2. That is : My soul and my body leap for joy in think

ing of Thee, O living God ! Our God is called the living

God, in contrast with the gods of the Gentiles, who are dead

gods.

3. 4. For the sparrow finds its dwelling in some house, and

the turtle a nest in which it places its young in safety ;and

cannot I retire near Thy altars, that is, in Thy Temple, which

would be my happy asylum and my happy nest. This is thus

understood by Bellarmine, Maldonatus, and Lallemant. Mattel

translates : Altaria tua Thy altar was my nest, my haven.

6. This is the sense that St. Augustine gives to this verse :

Happy the man that hopes to receive from Thee the help that

he needs, having resolved in his heart to rise more and more to

higher degrees of perfection, as long as he is in this valley

of tears, a place where God has placed him to gain merit.

But Mattei with Bossuet interprets this in a very different

manner. He says that the psalmist, sighing to return from

Babylon to Jerusalem, imagines that he is already free, and

exclaims : Happy he that hopes for and obtains Thy help ; he

Psalm IV.LXXXIII. of Psalter. 2 5 1

already returns, he passes by the valley of Bocha, and is there

refreshed by the water that Thou causest to rain down. The

same author gives afterwards some explanations: i." Ascen-

siones." This word, according to the Hebrew, expresses the

return to Jerusalem, and it is this that the prophet represents

to himself in spirit:" In corde suo." 2.

"

Disposuit" A verb

that is found joined to the following words :

" In vallc /aeryma-

rum" which are expressed in Hebrew by the name of Bocha,

which was an arid valley, called the Place of Tears : Locus flen-

tium,sive Lacrymarum (Jud. ii. 5. In the Hebrew we read:

Bochini). 3. "In loco quern posuit"Here the Hebrew word

instead of Locus Place, signifies Fons, a Fountain ;so that we

translate : Fons ibi ponetur There shall be set a fountain of

water.

7. Mattei, following the sense which he gives to the preced

ing verse, renders this verse as follows : Etenim propitia dabitur

piuvia ; hinc ibit dc coetu in coctiun, donee videbit Deum deorum

in Sion For a kindly rain shall be granted ; and thence he

shall go from company to company, till he comes to see the

great God in Sion. Thus the psalmist imagining himself re

freshed in the valley of Bocha with the water of a most salu

tary rain, and that he is marching in the midst of the com

panies of Israelites who are going to Jerusalem, rejoices as if

he were already in the Temple and saw the God of gods. But

others, following the sense that they at first adopted, give

this explanation : For God, who has given the law, which is the

road to arrive at life eternal, will give them his blessing; and

so they will walk from virtue to virtue till they see the God of

gods in the heavenly Sion. What is certain is that these two

verses, 6 and 7, are obscure ;and interpreters have made them

still more so.

9. O God, who art our protector ! regard us with a gracious

eye, and especially look upon our king, who is the figure of the

Saviour whom Thou art to send us."

Christi." According to

Bossuet : Regis, qui est Christifigura The king who is a figure

of Christ. But it may well be understood as applying princi

pally to the Messias.

10. "In atriis fids." These words designate the Temple,

says Mariana : Sic Templum vocat, in quo varia atria erant

He thus speaks of the Temple, in which there were various


courts. Tirinus observes that the Temple allegorically signifies

the Church, and anagogically, that is, in a higher spiritual sense,

heaven.

11. "In domo Dei met." By this house of God Bellarmine

with St. Augustine understands heaven ; but Bossuet, Mattel,

etc., understand the Temple, according to the Hebrew, and is

thus translated : Mallem esse custos liminis domus tuce I wouldrather be a doorkeeper of the Temple ; that is, amongst its

most lowly servants, according to what we read of the mosthumble offices of the Levites (i ParalL ix. 19, and seq.}. "In

tabernaculis" This expression here denotes the great houses,

palaces.

12. That is: God is merciful and faithful to his promises;hence he wishes to grant us grace in this life, and glory in the

next.

13."

Bonis" Grace and glory are real good things."

Quiambulant in innocentia" Those that live, keeping away fromsin.

PSALM V., WHICH is PSALM LXXXIV. OF THE PSALTER.

The psalmist goes to show us, on the one hand, the Jewish peopledelivered from slavery; on the other hand, mankind redeemed from the

slavery of Satan. He enumerates, moreover, the fruits of the Redemption. The Church recites this psalm in the office of Christmas, and weourselves may recite it to obtain that the fruits of the Redemption maybe applied to us.

1. BENEDIXISTI Domineter- i. LORD, thou hast blessedram tuam : avertisti captivita- thy land: thou hast turnedtem Jacob. away the captivity of Jacob.

2. Remisistiiniquitatemple- 2. Thou hast forgiven thebis tuse: operuisti omnia pec- iniquity of thy people: thoucata eorum. hast covered all their sins.

3. Mitigasti omnem iram 3. Thou hast mitigated alltuam: avertisti ab ira indigna- thy anger: thou hast turnedtionis tuae. away from the wrath of thy

indignation.4. Converte nos Deus salu- 4. Convert us, O God our

taris noster: et averte iram saviour : and turn off thy angertuam a nobis. from us.

5. Numquid in aetermim iras- 5. Wilt thou be angry withcens nobis ? aut extendes iram us forever ? or wilt thou extendtuam a generatione in genera- thy wrath from generation totionem ? generation?

Psalm V.LXXXIV. of Psalter. 253

6. Deus tu conversus vivifi- 6. Thou wilt turn, O God,cabis nos : et plebs tua laetabi- and bring us to life : and thy

people shall rejoice in thee.

7. Show us, O Lord, thymercy : and grant us thy sal

vation.

8. I will hear what the LordGod will speak in me: for hewill speak peace unto his

people :

9. And unto his saints: andunto them that are convertedto the heart.

10. Surely his salvation is

near to them that fear him :

that glory may dwell in ourland.

11. Mercy and truth havemet each other: justice and

peace have kissed.

12. Truth is sprung out ofthe earth : and justice hathlooked down from heaven.

13. For the Lord will givegoodness: and our earth shall

yield her fruit.

14. Justice shall walk beforehim : and shall set his steps in

the way.

1."

Benedixtstt, Domine, terrain titam." St. Jerome trans

lates : Placatus es, Domine, terrce htccAt last, O Lord, Thouhast been appeased in respect to Thy land,

1 and Thou hast

blessed it."Jacob"

Of Jacob, or his children.

2."

Opermstt omnia peccata eorum." Thou hast covered all

their sins; or, as is very well explained by Bellarmine, Thouhast hidden them from Thy face, in order not to see them, norto punish them. When God covers sins, he effaces them andremits them as if they had never existed. See what has beensaid in Psalm xxxi., verse i.

3."

Averttstt ab tra indignationis tuce." St. Jerome trans

lates : Conversus es ab tra furoris tut Thou hast put off Thywrath, as Bellarmine explains it ; Thou hast turned away from

Thy anger and Thy indignation : Avertisti te ab tra et indtgna*tione tua.

Thy land; that is, its inhabitants, or Thy people,

tur in te.

7. Ostende nobis Dominemisericordiam tuam : et salu-

tare tuum da nobis.

8. Audiam quid loquatur in

me Dominus Deus : quoniamloquetur pacem in plebemsuam :

9. Et super sanctos suos, etin eos, qui convertuntur adcor.

10. Verumtamen prope ti-

mentes eum salutare ipsius : utinhabitet gloria in terra nostra.

11. Misericordia, et veritasobviaverunt sibi : justitia, et

pax osculatse sunt.12. Veritas de terra orta est :

et justitia de coelo prospexit.

13. Etenim Dominus dabit

benignitatem : et terra nostradabit fructum suum.

14. Justitia ante eum ambu-labit : et ponet in via gressussuos.


4." Deus salutaris noster." St. Jerome translates : Deus, Jesus

noster.

6. "Deus, tit convcrsus" St. Jerome translates: Nonne tu

convertens . . . ? That is : If Thou, O Lord, art appeased, and

turnest Thy eyes towards us, Thou wilt give us life, by causingus to rise again from sin to grace ;

and Thy people will rejoice

in Thee, singing Thy praises.

7." Misericordiam tuam." The effects of Thy mercy.

" Sa-

lutare tuum da nobis."

That is, according to Bellarmine and

Menochius: Give us salvation by sending us the Saviour, or

the expected Messias.

8."

Loquetur pacem in plebem sitam." He will speak of peacefor his people, that is, of the reconciliation that Jesus Christ

their Redeemer will obtain for them, who is called by Isaias :

Princeps pacts (fs. ix. 6).

9. He will make me understand that he wishes to save the

just, and even the sinners, who entering into themselves will be

converted, seriously and with all their heart; according to Bel

larmine and Bossuet : Qui serio resipiscunt.

10."

Verunitamcn" According to the Hebrew: Certe, Uti-

que Surely, of a truth; as Malvenda, Menochius, Sa, Tirinus,

and Lallemant observe. " Salutare ipshts." The salvation that

God will give them with the coming of the Messias. "

Gloria."

That is: Jesus Christ; Splendor gloria (Heb. i. 3). Thus Ma 1 -

donatus et Malvenda.

11. Mercy and truth, or justice, will meet at the coming of

the Messias, so that then justice satisfied and peace bestowedshall embrace each other. St. Jerome and St. Augustine understand by Mercy, the coming of the Saviour for the Gentiles,to whom he was not promised ; and by Truth, the faithfulness

of the Messias with respect to the Jews, to whom he was promised. We have used the future will meet and will embrace,because in this psalm the coming of the Messias is predicted,as Bellarmine remarks, and the poetical language of the Orientals often expresses the future in the past tense, to denotethe certainty of the prophecy.

12." Veritas de terra orta est." That is, according to Lalle

mant : Innocence will again spring up on earth. Others explainit thus: The inhabitants of the earth will embrace the truth, or

the true faith. But the interpretation that seems to me better

Psalm VI.LXXXV. of Psalter. 255

is that of Bellarmine and of Menochius, namely: Truth shall

spring from the earth, that is, from the virginal womb of Mary;so also St. Augustine understands it of the Eternal Word, whois the Truth itself, clothing himself with human flesh in thewomb of the Blessed Virgin.

1

13. God in his goodness will send his Son to become man;and our earth, the Blessed Virgin will give us her fruit, JesusChrist, who was called the fruit of Mary s womb (Luke, i. 42) ;

thus was accomplished the prophecy of Isaias : Aperiatur terra,

et germinet Salvatorem Let the earth be opened, and bud forth

a Saviour (Is. xlv. 8).

14. That is: All his actions and all his steps during his life

shall be conformed to rectitude and justice, in order that menby following him may arrive at the country of the Blessed.

PSALM VI., WHICH is PSALM LXXXV. OF THE PSALTER.

We have in this psalm one of those fervent prayers that the royal

prophet addressed to God in the midst of his tribulations. For, ac

cording to the common opinion, David is the author of this psalm.Moreover, he initiates us into the sentiments that filled the soul of JesusChrist during his Passion, and he prophesies the conversion of the

Gentiles. Afflicted souls may use it during their trials to implore the

help of God.

1. INCLINA Domine aurem i. Bow down thy ear, Otuam, et exaudi me: quoniam Lord, and hear me: for I aminops et pauper sum ego. needy and poor.

2. Custodi animam meam, 2. Preserve my soul, for I

quoniam sanctus sum : salvum am holy: save thy servant, Ofac servum tuum, Deus meus, my God, that trusteth in thee.

sperantem in te.

3. Miserere mei Domine, 3. Have mercy on me, Oquoniam ad te clamavi tota Lord, for I have cried to theedie: laetifica animam servi tui, all the day: Give joy to thequoniam ad te Domine animam soul of thy servant, for to thee,meam levavi. O Lord, I have lifted up my

soul.

4. Quoniam tu Domine sua- 4. For thou, O Lord, artvis, etmitis: et multse miseri- sweet and mild: and plente-

"

Justitia de calo prospexit."

Therefore divine Justice will direct

its eyes from the heights of the heavens down upon the earth, to exact

from the Man-God due satisfaction and thereby re-establish us in sanc

tity. Such is the explanation given by Canon Gaume.


cordiae omnibus invocantibus

te.

5. Auribus percipe Domineorationem meam : et intende

voci deprecationis meae.

6. In die tribulationis meaeclamavi ad te : quia exaudisti

me.

7. Non est similis tui in diis

Domine: et non est secundum

opera tua.

8. Omnes gentes quascum-que fecisti, venient, et adora-bunt coram te Domine: et

glorificabunt nomen tuum.

9. Quoniam magnus es tu,

et faciens mirabilia : tu es Deussolus.

10. Deduc me Domine in

via tua, et ingrediar in veritate

tua: laetetur cor meum uttimeat nomen tuum.

11. Confitebor tibi DomineDeus meus in toto corde meo,et glorificabo nomen tuum in

aeternum.12. Quia misericordia tua

magna est super me : et eruisti

animam meam ex inferno in-

feriori.

13. Deus, iniqui insurrexe-runt super me, et synagogapotentium quaesierunt animammeam : et non proposueruntte in conspectu suo.

14. Et tu Domine Deus mi-serator et misericors, patiens,et multae misericord iae, et

verax.

15. Respice in me, et miserere mei, da imperium tuumpuero tuo : et salvum fac filiumancillae tuae.

16. Fac mecum signum in

bonum, ut videant qui oderuntme, et confundantur : quoniamtu Domine adjuvisti me, etconsolatus es me.

ous in mercy to all that call

upon thee.

5. Give ear, O Lord, to myprayer: and attend to thevoice of my petition.

6. I have called upon theein the day of my trouble : because thou hast heard me.

7. There is none among the

gods like unto thee, O Lord :

and there is none according to

thy works.8. All the nations thou hast

made shall come and adorebefore thee, O Lord : and theyshall glorify thy name.

9. For thou art great anddost wonderful things : thouart God alone.

10. Conduct me, O Lord, in

thy way, and I will walk in thytruth : let my heart rejoicethat it may fear thy name.

11. I will praise thee, OLord my God, with my wholeheart, and I will glorify thyname forever :

12. For thy mercy is greattowards me : and thou hastdelivered my soul out of thelower hell.

13. O God, the wicked arerisen up against me, and the

assembly of the mighty have

sought my soul : and they havenot set thee before their eyes.

14. And thou, O Lord, art aGod of compassion, and merciful, patient, and of muchmercy, and true.

15. O look upon me, andhave mercy on me, give thycommand to thy servant, andsave the son of thy handmaid.

1 6. Shew me a token for

good, that they who hate memay see, and be confounded :

because thou, O Lord, hast

helped me and hast comfortedme.

Psalm VLLXXXV. of Psalter. 257

2." Custodit animam meant." Preserve my life.

" Sanetus

sum." St. Jerome translates : Sanctus ego. According to the

Syriac version and the Psalter of Milan : Sanctus es ; but commonly the interpreters read: Sanctus sum; and Mattei saysthat we should not depart from the Hebrew. Hence this ex

planation : I am Thy faithful servant, devoted to Thy ser

vice.

3. "At te clamavi" I have cried to Thee by asking Theefor mercy.

" Ad te . . . animam meam levavi." Dom Calmet

explains: I have desired Thy help with ardor. But Mattel s

translation is better : I have raised my heart to Thee.

4. "Mitis" St. Jerome translates: PropittabilisR&Ay to

be propitiated, to pardon.

5." Intende voci deprecationis me<z" Deign to listen to what

I ask of Thee.

6." Exaudisti me" That is, according to Bellarmine, Meno-

chius, Sa, and Mariana : Thou hast always been willing to hearme.

7. "/;/ diis." Among all the gods whom men adore.

8."

Venient" They will come not by leaving the countrythat they inhabit, but by embracing the faith.

10. "In via tua" In the way of Thy commandments."

Ingrediar in veritate tua" Make me to enter it and walkin it with a firm step. Mattei says that according to theHebrew the word Veritas marks the perfection of anythingthat is done. " Lcctctur cor meum. "

According to the Chaldee :

Uni cor meum ; that is, according to Mattei : Collige cor meum ;

this agrees with St. Jerome s translation : Unicumfac cor meum.Unite, gather together to Thyself all the affections of my heart ;

make my heart to be only for Thee, so that it may fear nothingelse than to give Thee displeasure.

12. "Ex inferno inferiori" That is, according to some:From great dangers which were for me a deep grave. But it

is better to understand it, with Gordona, of the depth of hell

where are the damned ; or the abyss of sin, which according toSt. Jerome is a kind of hell.

13."

Synagoga potentturn qucesierunt animam meam." Mypowerful enemies have assembled in numbers to seek for meand to take away my life.

" Non proposuerunt te in conspectu*uo." They have not set before their eyes that Thou protectest

17


the just and punishest the guilty. This is thus understood by

Bellarmine and Lallemant, with St. Augustine.1

14."

Verax" That is : Faithful to Thy promises.

15."

Imperium" According to the Hebrew Mattei notes:

Robur, strength ;or following St. Jerome s translation : Forti-

tudincm. This passage, as Mariana, Sa, and Rotigni say, may

easily apply to Jesus Christ the Son of the Blessed Virgin, who

is called herself the servant of the Lord : Ecce ancilla Domini.

PSALM VII., WHICH is PSALM LXXXVI. OF THE PSALTER.

This psalm is consecrated to the praise of Jerusalem, this glorious

city that God had chosen for his dwelling-place. And since Jerusalem

is a figure of the Church, the Fathers and the interpreters refer unani

mously this psalm to the Catholic Church; built upon the holy moun

tains, that is, upon the apostles, as St. Jerome, St. Augustine, Theo-

doret, Euthymius, explain, and as one may infer from these words of

St. Paul: Superadificati super fundamentum Apostolonim. Built upon

the foundation of the apostles (Eph, ii. 20). This psalm is as obscure

as it is short.

1. FUNDAMENTA ejus in i. THE foundations thereof

montibus sanctis: diligit Do- are in the holy mountains :

minus portas Sion super omnia The Lord loveth the gatestabernacula Jacob. of Sion above all the taber

nacles of Jacob.2. Gloriosa dicta sunt de 2. Glorious things are said

te, civitas Dei. of thee, O city of God.

3. Memor ero Rahab, et 3. I will be mindful of Ra-

Babylonis scientium me. hab and of Babylon knowingme.

4. Ecce alienigenae, et Ty- 4. Behold the foreigners ardrus, et populus ^Ethiopum, hi Tyre, and the people of thefuerunt illic. Ethiopians, these were there.

5. Numquid Sion dicet : 5. Shall not Sion say : Tins

Homo et homo natus est in man and that man is born in

ea, et ipse fundavit earn Altis- her: and the Highest himselfsimus? hath founded her?

6. Dominus narrabit in 6. The Lord shall tell in his

scripturis populorum, et prin- writings of peoples and of

cipum : horum, qui fuerunt in princes of them that haveea. been in her ?

7. Sicut laetantium omnium 7. The dwelling in thee is ashabitatio est in te. it were of all rejoicing.

1 See Psalm liii., verse 3.

Psalm VILLXXXVI. of Psalter. 259

1." Fundamenta

ejus."That is, according to Bellarmine,

Mattei, and others: The foundations of the holy city which I

contemplate in spirit. "In montibus sanctis." On the moun

tains of Sion and Moria, where the Temple is built ; hence St.

Jerome translates: hi montibus sanctuarii. " Portas Sion.1

That is to say: The city of Jerusalem." Tabernacula

Jacob."

The habitation of Jacob, that is, according to Menochius,

Bossuet, Mattei, Rotigni, etc. : The other cities of Judea.2.

" Gloriosa dicta sitnt." Many glorious things have beensaid by the prophets ; thus, Menochius, Mariana, and Tirinus.

3. God here speaks."

Rahab" According to the Hebrew :

Superbi ; but the interpreters, following the Chaldee, commonlyunderstand Egypt.

1 " Sclentturn me" The inhabitants of

which shall one day know me through the faith, and shall

adore me. It is thus explained by Menochius, Lallemant, andseveral others.

4."

Alientgena." The Philistines. So it is understood byLallemant, Mariana, and all the interpreters.

2 "

Fuerunt"

This past tense expresses here the future : All the people will

be there. This is a prophecy that has been well verified in the

Church of Jesus Christ by the conversion of the Gentiles, as

Mattei observes.

5. This verse is more obscure than the others. "

NumquidSion dicet." In this phrase Sion is not in the nominative case.

St. Jerome translates: Ad Sion autem dicetur ; Estius with

Symmachus has : De Sion autem dicetur ; et Pagnini : Et ipsiSion dicetur.

" Homo et homo." A Hebraism, which, as Mattei

says, can have two senses : it can signify the multiplicity of

men, and so it is understood by Lallemant, or the excellence

of man, a wise man, a powerful man, etc., as St. Augustine, St.

Jerome, Theodoret, Tertullian, and Bellarmine, and others

understand it. Hence the verse is explained thus: What! Is

there then no one there to say to Sion, that is to Jerusalem,that in the midst of her will be born a Man the most excel

ling, who will be the Most High, at once God and man, be

coming man in the city founded by himself? In ea factus1

Superbus in Hebrew Rahab, in Psalrn Ixxxviii. n, and in Isaias

li. 9; Pharaoh is designated thereby.2 See note to Psalm Ixxxii. 6. This is especially explained by Bellar

mine and Menochius (Ps. lix.).


est homo, et ipse earn fiindavit. Thus St. Augustine ex

presses it.

6. The Lord will announce it, that is, will make it known in

Holy Scriptures written for the instruction of the people, and

especially in the writings of the apostles, who are the princes

or the heads of the new Church. Thus following the ex

planation of Menochius, in these Scriptures shall be preservedthe names of those distinguished men who have illustrated

her.

7. In a word, O city of God ! O holy Church ! those that

shall dwell in thee will all be filled with joy on account of the

peace that they shall enjoy.

PSALM VIII., WHICH is PSALM LXXXVII. OF THE PSALTER.

The coming Passion of Jesus Christ is the subject of this psalm,

according to St. Augustine, who says: Domini hie Passio prophetatur.

Here, then, under the figure of a soul overwhelmed with sufferings, in

sults, tribulations, which prays to God to come to its aid, we see Jesus

Christ in the midst of his most bitter sufferings and in his total derelic

tion addressing himself as man to his heavenly Father to ask his help.

This is the explanation given by Bellarmine and many others, with St.

Jerome and St. Augustine, who makes this remark: Oravit enim et Do-

minus non secundttin formam Dei, sed secundiini formani servi : secun-

duni hanc enim passus est For the Lord, too, prayed : not according

to the form of God, but according to the form of a servant;for accord

ing to this, too, he suffered. Every soul in desolation can profitably

use this psalm to obtain relief from God.

1. DoMiNEDeussalutismeae i. O LORD, the God of myin die clamavi, et nocte coram salvation : I have cried in thete. day, and in the nignt before

thee.2. Intret in conspectu tuo 2. Let my prayer come in

oratio mea : inclina aurem tu- before thee: incline thy ear toam ad precem meam : my petition :

3. Quia repleta est malis 3. For my soul is filled withanima mea: et vita mea in- evils: and my life hath drawnferno appropinquavit. nigh to hell.

4. ^Estimatus sum cum des- 4. I am counted among themcendentibus in lacum : factus that go down to the pit : I amsum sicut homo sine adjutorio, become as a man without help,inter mortuos liber. free among the dead.

5. Sicut vulnerati dormientes 5. Like the slain sleeping inin sepulchris, quorum non es the sepulchres, whom thou re-

Psalm VIII.LXXX VII. of Psalter. 2 6 1

memor amplius : et ipsi demanu tua repulsi sunt.

6. Posuerunt me in lacu in

ferior! : in tenebrosis, et in

umbra mortis.

7. Super me confirmatus est

furor tuus : et omnes fluctustuos induxisti super me.

8. Longe fecisti notos meosa me : posuerunt me abomina-tionem sibi.

9. Traditus sum, et non egre-diebar: oculi mei langueruntprae inopia.

10. Clamavi ad te Dominetota die : expandi ad te manusmeas.

11. Numquid mortuis facies

mirabilia: aVit medici suscita-

bunt et confitebuntur tibi ?

12. Numquid narrabitaliquisin sepulchre misericordiam tu-

am, et veritatem tuam in per-ditione?

13. Numquid cognoscenturin tenebris mirabilia tua: et

justitia tua in terra oblivioms?

14. Et ego ad te Domine cla-

mavi : et mane oratio mea prae-veniet te.

15. Ut quid Domine repellisorationem meam : avertis fa-

ciem tuam a me ?

16. Pauper sum ego, et in

laboribus a juventute mea : ex-altatus autem, humiliatus sumet conturbatus.

17. In me transierunt irae

tuae: et terrores tui conturba-verunt me.

18. Circumdederunt me si-

cut aqua tota die: circumde-derunt me simul.

memberest no more : and theyare cast off from thy hand.

6. They have laid me in thelower pit : in the dark places,and in the shadow of death.

7. Thy wrath is strong overme : and all thy waves thouhast brought in upon me.

8. Thou hast put away myacquaintance far from me : theyhave set me an abomination tothemselves.

9. I was delivered up, andcame not forth : my eyes lan

guished through poverty.10. All the day I cried to

thee, O Lord : I stretched out

my hands to thee.

11. Wilt thou show wondersto the dead : or shall physiciansraise to life, and give praise to

thee?12. Shall any one in the sep

ulchre declare thy mercy, and

thy truth to destruction ?

13. Shall thy wonders beknown in the dark; and thyjustice in the land of forgetful-ness ?

14. But I, O Lord, have criedto thee : and in the morningmy prayer shall prevent thee.

15. Lord, why castest thouoff my prayer: why turnestthou away thy face fromme?

16. I am poor, and in laborsfrom my youth : and being exalted have been humbled andtroubled.

17. Thy wrath hath comeupon me : and thy terrors havetroubled me.

1 8. They have come roundabout me like water all the

day : they have compassed mt>

about together.

26 1 Friday at Matins.

19. Elongasti a me amicum, 19. Friend and neighboret proximum : et notos meos a thou hast put far from me :

miseria. and my acquaintance., becauseof misery.

i .

" Dem salutis mece" God, from whom I look for my salvation

3. This verse agrees with what Jesus Christ said in the

garden of Olives: Tristis est anima mea usque ad mortem Mysoul is sorrowful even unto death (Matt. xxvi. 38). It is thus

applied by St. Augustine.

4." Inter mortuos liber.

"

Here the word Liber gives rise to

different interpretations. St. Augustine applies it to Jesus

Christ in two ways : first, in the sense of, Free from sin, in con

trast with other men who are subject to death by reason of sin :

Inter peccatores solus sine peccato Though among sinners he

himself alone without sin;and then in this sense that he died

not through necessity, but only by an act of his free will. This

second explanation is adopted by Bellarmine and Bossuet ;it

appears to me to be more adequate according to the letter in

relation to Jesus Christ, typified under the person of David.

But, speaking literally of the person of David, Mattei says that

the words Inter mortuos liber signify : Separate from the other

dead. He cites the example of king Azarias, who, on accoun;

of his leprosy, dwelt in a free house : in domo libera (4 King s,

xv. 5) ; that is, in a free house in domo separata (2 Parall.

xxvi. 21); and Josephus, the historian, attests that the same

king when dead was also buried by himself in a place apart :

Seorsum solus sepultus est. Hence Mattei, explaining this pas

sage with regard to the person of David, renders it thus : I am

reputed as separate even from the other dead, as though un

worthy to remain amongst them.

5. "Vulneratt." St. Jerome translates: Interfecti Killed.* De manu tua repulsi" That is, according to Bellarmine and

Tirinus: Deprived of all help from Thee.

6. "Posuerunt" St. Jerome translates: Posuisti. That is:

Thou hast permitted that I should be deposed. "In umbramortis" St. Jerome translates: In profundis. According to

Bellarmine, the sense is the same : he adds that the words Umbra mortis signify : A shadow so dense as it deprives of all light,

like the shadow of death. He says, moreover, with St. Jerome,

Psalm VIILLXXXVI1. of Psalter. 263

that this verse, applied to Jesus Christ, may be understood of

his descent in Limbo.

7."

Furor," St. Augustine justly remarks that this word is

better rendered by Indignation, because fury (wrath) is ordi

narily found in those that have a troubled mind. " Omnes fluc-

tus tuos indu.i isti super me." Thou hast heaped upon me all

the floods of ills.

8. This was truly accomplished in Jesus Christ when he was

abandoned by his disciples : Tune discipult omnes, relicto eo,fu-

gc>unt Then the disciples, all leaving him, fled (J\latt. xxvi.

56). Stabant autcm omnes noft ejus a longe And all his ac

quaintance . . . stood afar off (Luke, xxiii. 49).

9." Traditus sum.

"

I have been given up to the power of myenemies. " Non egrediebar" That is, as Bellarmine explains:Non volebam egredi. I did not wish to withdraw myself, myFather having decreed that I should suffer for the salvation of

men. " Oculi met langiierunt prce inopia." That is, accordingto the same interpreter : My eyes have become faint, as if drained

by reason of shedding tears.

10. To ask help according to what the Apostle says : Preces

supplicationesque, ad eum qtii possit illion salvumfacere a morte,

cum clamore valido et lacrymis offerens Who in the days of his

flesh with a strong cry and tears offering up prayers and sup

plications to him that was able to save him from death (Heb.

v. 7)-1

12. "Veritatetn tuam." Thy fidelity to Thy promises. "In

perditione." After having lost his life.

13. Can the admirable prodigies of Thy goodness and justice

be known in the darkness of the tomb and in this place of for-

getfulness, to render Thee the homage that is due to Thee ?2

14. "Mane oratio mea pr&veniet te." I will not cease to present to Thee my prayers from the break of day.

15. This may be understood of the prayer that Jesus Christ

made in the garden of Olives : Transeat a me calix iste Maythis chalice pass from me; a prayer that his Father did not

hear because our Redeemer wished effectively to die, to save

1 This text well applies to the beginning of the psalm, as also to

verses 9 and 10.

3 On the subject of these three verses, u, 12, and 13, one may see

the Canticle of Ezechias, verse 13 ;and Psalm cxiii. 26.


man; for, says Bellarmine, had the Son prayed absolutely, the

Father would certainly have heard him. 1

1 6." Exaltatus autem, humiltatus sum et conturbatus" That

is: No sooner have I received some relief than immediately I

saw myself humbled and weighed down with afflictions.2

17. "Conturbaveruntme." St. Jerome translates: Oppresse-runt me. That is : I am crushed under the blows of Thy jus

tice, on account of the rigor with which all the sins of menhave deserved to be punished.

19. "A mzseria." According to the Hebrew: Ab obscuritate,

a tenebris. Hence this explanation that Mattei gives with

Marco Marino : Tenebris se abdunt, ne videantur a me Theyhide themselves, not to be seen by me and obliged to help mein my misery.

PSALM IX., WHICH is PSALM LXXXVIII. OF THE PSALTER.

St. Jerome divides this psalm into three parts. The first recalls the

promise, several times repeated, which God made to David to maintain

always royalty in the family. The second teaches us that this promisewas not entirely fulfilled in the sons according to the flesh, nor in the

temporal kingdom of David. The third shows us the prophet sighingfor the coming of the Messias, in whom all was to be fully realized,

since he alone was to put an end to the tribulations of his people. Thisis the reason why the Church recites this psalm in the Office of Christ

mas.

1. MISERICORDIAS Domini i. THE mercies of the Lordin aeternum cantabo. I will sing forever.

2. In generationem et gene- 2. I will show forth thyrationem annuntiabo verita- truth with my mouth to gene-tern tuam in ore meo. ration and generation.

1 In fact, the prayer of the Saviour was not absolute;for he added :

Verumtamen, non sicut ego volo, sed sicut tu Nevertheless, not as I

will, but as Thou wilt (Matt. xxvi. 39). But the verse adapts itself

better to this word that he uttered in his abandonment on the cross:Deus meus ! Deus metis I ut quid dereliquisti me? My God, my God,why hast thou forsaken me? (Matt, xxvii. 46.)

8 The verse may also be understood in this sense : Jesus Christ spentthe first thirty years of his life in the obscurity of a simple workman

;

but when he distinguished himself by his teaching and his miracles, hebecame an object of persecution till his death on the cross.

Psalm IX.LXXXVII1. of Psalter. 265

3. Quoniam dixisti : In aeter-

num misericordia aediticabitur

in coelis : praeparabitur veritas

tua in eis.

4. Disposui testamentumelectis meis, juravi David servomeo: usque in seternum prae-

parabo semen tuum.

5. Et aedificabo in generatio-nem, et generationem sedemtuam :

6. Confitebuntur coeli mira-bilia tua Domine : etenim veri-

tatem tuam in ecclesia sanctorum.

7. Ouoniam quis in nubibus

aequabitur Domino: similiserit

Deo in filiis Dei?

8. Deus, qui glorificatur in

consilio sanctorum : magnus et

terribilis super omnes, qui in

circuitu ejus sunt.

9. Domine Deus virtutum

quis similis tibi ? potens es

Domine, et veritas tua in cir

cuitu tuo.

10. Tu dominaris potestatimaris : motum autem fluctuum

ejus tu mitigas.n. Tu humiliasti sicut vul-

neratum, superbum : in brachiovirtutis tuae dispersisti inimi-cos tuos.

12. Tui sunt cceli, et tua est

terra, orbem terrae et plenitu-dinem ejus tu fundasti : Aqui-lonem, et mare tu creasti.

13. Thabor et Hermon in

nomine tuo exultabunt : tuumbrachium cum potentia.

14. Firmetur manus tua, et

exaltetur dextera tua : justitiaet judicium praeparatio sedis

tuae.

15. Misericordia et veritas

3. For thou hast said : Mercyshall be built up forever in theheavens: thy truth shall be

prepared in them.

4. I have made a covenantwith my elect, I have sworn to

David my servant : Thy seedwill I settle forever.

5. And I will build up thythrone unto generation and

generation.6. The heavens shall confess

thy wonders, O Lord : and thytruth in the church of thesaints.

7. For who in the clouds canbe compared to the Lord : orwho among the sons of Godshall be like to God?

8. God, who is glorified in

the assembly of the saints :

great and terrible above all

them that are about him.

9. O Lord God of hosts, whois like to thee ? thou art mighty,O Lord, and thy truth is roundabout thee.

10. Thou rulestthe power ofthe sea : and appeasest the motion of the waves thereof.

11. Thou hast humbled the

proud one, as one that is slain :

with the arm of thy strengththou hast scattered thy enemies.

12. Thine are the heavens,and thine is the earth, theworld and the fulness thereofthou hast founded : the northand the sea thou hast created.

13. Thabor and Hermon shall

rejoice in thy name : thy armis with might.

14. Let thy hand be strengthened, and thy right hand exalted : justice and judgmentare the preparation of thythrone.

15. Mercy and truth shall go


precedent faciem tuam : beatus

populus, qui scit jubilationem.16. Domine, in lumine vultus

tui ambulabunt, et in nominetuo exultabunt tota die : et in

justitia tua exaltabuntur.

17. Quoniam gloria virtutis

eorum tu es : et in beneplacitotuo exaltabitur cornu nostrum.

18. Quia Domini est assump-tio nostra: et sancti Israel Regis nostri.

19. Tune locutus es in visi-

one sanctis tuis, et dixisti : Po-sui adjutorium in potente : et

exaltavi electum de p^be mea.

20. Inveni David servummeum : oleo sancto meo unxieum.

21. Manus enim mea auxili-

abitur ei : et brachium meumconfortabit eum.

22. Nihil proficiet inimicusin eo, et films iniquitatis non

apponet nocere ei.

23. Et concidam a facie ip-sius inimicos ejus: et odienteseum in fugam convertam.

24. Et veritas mea, et mise-ricordia mea cum ipso: et in

nomine meo exaltabitur cornu

ejus.

25. Et ponam in mari ma-num ejus : et in fluminibusdexteram ejus.

26. Ipse invocabit me: Patermeus es tu : Deus meus, et

susceptor salutis meae.

27. Et ego primogenitumponam ilium excelsum prse re-

gibus terrse.

28. In seternum servabo illi

before thy face : blessed is the

people that knoweth jubilation.16. They shall walk, O Lord,

in the light of thy countenance :

and in thy name they shall re

joice all the day : and in thyjustice they shall be exalted.

17. For thou art the gloryof their strength: and in thygood pleasure shall our hornbe exalted.

1 8. For our protection is of

the Lord : and of our king the

holy one of Israel.

19. Then thou spokest in avision to thy saints, and saidst :

I have laid help upon one thatis mighty, and have exaltedone chosen out of my people.

20. I have found David myservant: with my holy oil I

have anointed him.21. For my hand shall help

him: and my arm shallstrengthen him.

22. The enemy shall have noadvantage over him, nor theson of iniquity have power tohurt him.

23. And I will cut down his

enemies before his face: andthem that hate him I will putto flight.

24. And my truth and mymercy shall be with him : andin my name shall his horn beexalted.

25. And I will set his handin the sea: and his right handin the rivers.

26. He shall cry out to me :

Thou art my father: my God,and the support of my salvation :

27. And I will make him myfirst-born, high above the kingsof the earth.

28. I will keep my mercy for

Psalm IX.LXXXVIII. of Psalter. 267

misericordiam meam : et tes-

tamentum meum fidele ipsi.

29. Et ponam in saeculum

saeculi semen ejus : et thronum

ejus sicut dies cceli.

30. Si autem dereliquerintfilii ejus legem meam : et in ju-

diciis meis non ambulaverint :

31. Si justitias meas profa-naverint: et mandata mea noncustodierint:

32. Visitabo in virga iniqui-

tates eorum : et in verberibus

peccata eorum.

33. Misericordiam autem meam non dispergam ab eo : ne-

que nocebo in veritate mea:

34. Neque profanabo testa-

mentum meum : et quae proce-dunt de labiis meis, non faciem

irrita.

35. Semel juravi in sancto

meo, si David mentiar: semen

ejus in aeternum manebit.

36. Et thronus ejus sicut sol

in conspectu meo : et sicut luna

perfecta in aeternum : et testis

in ccelo fidelis.

37. Tu vero repulisti et de-

spexisti: distulisti Christumtuum.

38. Evertisti testamentumservi tui : profanasti in terra

sanctuarium ejus.

39. Destruxisti omnes sepes

ejus: posuisti firmamentum

ejus formidinem.

40. Diripuerunt eum omnestranseuntes viam : factus est

opprobrium vicinis suis.

41. Exaltasti dexteram de-

primentium eum: laetificasti

omnes inimicos ejus.

42. Avertistiadjutoriumgla-

him forever : and my covenantfaithful to him.

29. And I will make his seed

to endure for evermore: andhis throne as the days of

heaven.

30. And if his children for

sake my law: and walk not in

my judgments:31. If they profane my jus

tices: and keep not my commandments :

32. I will visit their iniquitieswith a rod : and their sins with

stripes.

33. But my mercy I will not

take away from him : nor will

I suffer my truth to fail :

34. Neither will I profane mycovenant : and the words that

proceed from my mouth I will

not make void.

35. Once I have sworn bymy holiness, I will not lie untoDavid : his seed shall endureforever.

36. And his throne as the

sun before me, and as the moonperfect forever, and a faithful

witness in heaven.

37. But thou hast rejectedand despised : thou hast been

angry with thy anointed.

38. Thou hast overthrownthe covenant of thy servant :

thou hast profaned his sanc

tuary on the earth.

39. Thou hast broken downall his hedges : thou hast madehis strength fear.

40. All that pass by the wayhave robbed him : he has be

come a reproach to his neighbors.

41 . Thou hast set up the righthand of them that oppress him :

thou hast made all his enemiesto rejoice.

42. Thou hast turned away


dii ejus: et non es auxiliatus

ei in bello.

43. Destruxisti eum abemundatione: et sedem ejusin terram collisisti.

44. Minorasti dies temporisejus : perfudisti eum confu-sione.

45. Usquequo Domine aver-tis in finem : exardescet sicut

ignis ira tua ?

46. Memorare quae mea sub-

stantia; numquid enim vaneconstituisti omnes filios homi-num ?

47. Quis est homo, qui vivet,et non videbit mortem : eruetanimam suam de manu inferi?

48. Ubi sunt misericord ise

tuse antiquae Domine, sicut ju-rasti David in veritate tua ?

49. Memor esto Domine op-probrii servorum tuorum :

(quod continui in sinu meo)multarum gentium.

50. Quod exprobraveruntinimici tui Domine, quod exprobraverunt commutationemChristi tui.

51. Benedictus Dominus in

seternum : fiat, fiat.

the help of his sword : andhast not assisted him in battle.

43. Thou hast made his purification to cease : and thou hastcast his throne down to the

ground.44. Thou hast shortened the

days of his time : thou hastcovered him with confusion.

45. How long, O Lord, turn-est thou away unto the end :

shall thy anger burn like fire ?

46. Remember what my substance is : for hast thou madeall the children of men in vain ?

47. Who is the man that shall

live, and not see death : thatshall deliver his soul from thehand of hell ?

48. Lord, where are thy ancient mercies, according towhat thou didst swear toDavid in thy truth ?

49. Be mindful, O Lord, ofthe reproach of thy servants

(which I have held in mybosom) of many nations :

50. Wherewith thy enemieshave reproached, O Lord,wherewith they have reproached the change of thy anointed.

51. Blessed be the Lord forevermore : So be it, so be it.

2. "Veritatem tuam" According to the Hebrew: Fidemtuam1\\y fidelity to Thy promises.

3. "/ aternum misericordta cedtficabitur" That is: Mercyshall be for us an eternal edifice of graces.

"

Praparabttur."

According to the Chaldee : Stabiltetur Shall be established."Veritas tua" That is: Thy fidelity, or the accomplishmentof Thy promises.

4."

Disposui testamentum" St. Jerome translates: Pcrcussi

fccdus."

Electts meis." With my elect; namely, Abraham,Isaac, and the other Patriarchs, as is commonly understood byinterpreters.

"

Praparabo." St. Jerome translates : Stabtltam.God has promised (2 Kings, vii. 12) to intrust forever his king-

Psalm IX.LXXXVIII. of Psalter. 269

dom to the posterity of David, and this promise was verified

in the person of Jesus Christ, as is taught by St. Jerome, St.

Augustine, Theodoret, etc. Mattei observes very well that

the kingdom of David was perpetuated in Jesus Christ, his de

scendant, who has continued and will continue eternally to

maintain and to govern the spiritual empire of the Church.

5. That is: I will establish for thee a royal throne throughall ages. Bellarmine justly remarks that this was properlyverified only in our Saviour, of whom David was the figure.

6."

Etenim." According to the Hebrew : Et, Etiam. " Vcri-

tatein tuam" Thy fidelity to the promises that Thou hast

made.

7." In nubibus.

"

That is: In the heavens. " In filtts Dei."

According to the Chaldee : Among the angels.

8. "Sanctorum." That is : Of the angels.

9. "Verttas tua in circuitu tuo." That is: Thy faithfulness

always accompanies Thee. Mattei understands this part of

the verse thus : Thou art powerful; and therefore Thou dost

promise much, and Thou art faithful to fulfil Thy promises.10.

" Potestati marts! St. Jerome translates : Superbicr marts

The pride of the sea.

11." Vulneratum.

" The Hebrew word signifies, accordingto Menochius: Mortally wounded.

"

Siipcrbum." In Hebrew:Rahab. That is: King Pharao, or else Egypt.

1 "

Dispersisti"

Thou hast scattered Thine enemies by drowning them in the

Red Sea, according to the interpretation of Bellarmine.

12."

Aquilonetn ct mare." Bellarmine, Menochius, Lalle-

mant, and Mattei, with Symmachus, hereby understand the

North and the South. 2

13." Thabor ct Hermon." That is, as Lallemant explains:

The East and the West.

14."

Firmetitr" St. Jerome translates: Roboretur. " Prcr-

paratio." According to the Hebrew: Basis; or, according to

St. Jerome s translation : Firmamenturn.

15. "Veritas" Fidelity to Thy promises." Precedent fa-

cicm tuam." That is: Are always before Thy eyes." Beatus

populus qui scit jubilationctn." Happy the people that know

1 See Psalm Ixxxvi. 3.

? We find the same expressions in Psalm cvi. 3.


the joy that is felt in praising Thee ! Thus Bellarmine, Me-

nochius, Tirinus, and Bossuet.

16. That is, according to Bellarmine and Menochius: Those

that praise Thee shall walk in the light of Thy grace, in follow

ing the way of Thy precepts ; they shall exult with joy all the

day long in celebrating Thy name ; and Thy justice, which will

never fail to recompense Thy servants, will elevate them to a

higher degree of perfection.

17. Thou art the glory of their virtue, since all their vigorcomes from Thy grace, and not from their own works ; and it

is only by Thy good pleasure that our strength will be raised

against the enemy."

Inbeneplacito tito cxaltabitur." St.

Jerome translates : In voluntate tim elevabis In Thy will shalt

Thou raise up."

Cornu." According to the Chaldee : RoburOur strength.1 8. "Assumptio." St. Jerome translates : Protcctio.

19." Sanctts tuts." To ye holy prophets. According to the

Hebrew : Sancto tuo ; which may be understood of the prophetSamuel ;

but Malvenda, Lallemant, and Mattei say that the

other prophets may also be very well understood in accord

ance with the Vulgate.1

"/# potente" In a mighty man, whois David. "

Exaltavi" I have raised him to the throne.

20." Unxi eum" I have anointed him, or I will cause him

to be anointed as king of Israel;as was done by the ministry

of Samuel (i Kings, xvi. 13).

24." Veritas mea" My fidelity to my promises.

" In nominemeo" That is : By my help. The interpreters say that the

expressions of this verse and of the following verses applybetter to the person of Jesus Christ.

25. That is: I will give him the dominion of the sea and of

the rivers. If one wishes to apply to David this verse, one mayunderstand by the Sea the Persian Gulf, the Arabian Gulf, or the

Red Sea, and the whole Erythraean Sea, where the Edomites,the Amalekites, and the Arabs, all tributaries of David, lived ;

and by the rivers, the Euphrates, the Orontes, and others sub-

1 Some interpreters translate the Hebrew in the singular ; but St.

Jerome translates it in the plural, and Beliarmine says : In grceco habe-

tur:"

Filiis tuis/ sed Sanctus Hieronyrmts, in Epistola ad Suniam et

Fretellam, dicit omnes interpretes vertisse:"

Sanctis tuis," ut habetur in

hebrao.

Psalm IX.LXXXVIII. of Psalter. 2 7 1

ject to David, when he took Syria, Mesopotamia, and Damascus.But Maldonatus, Bellarmine, Menochius, and many others ap

ply the verse better to Jesus Christ, of whom David was the

figure, and to whom God made subject the seas, the rivers, andthe whole earth.

26. Jesus Christ, speaking of God, calls him his Father, as

to his divinity, and his God, his Saviour, as to his humanity.Such is the explanation given by Bellarmine and Menochius.

27. Bellarmine and Menochius say that Jesus Christ as Godis the only Begotten, and that as man he is the First-born,

because he was the Head of the predestined (Eph. i.). Others

apply this verse to the person of David. Mattei justly remarksthat in the spiritual sense the expressions in the verse are fully

verified only in Jesus Christ.

28. St. Augustine also applies this verse to the person of

Jesus Christ, saying: Propter ipsum fidele testamentum ; whichmeans that God on account of the merits of Jesus Christ kepthis promise to save mankind. But others commonly apply it

to David in this sense : I will be faithful to him in the promisethat I have made him

; namely, to give him a Son who shall be

Jesus Christ, through whom his reign shall become eternal.

This promise was made to David by the prophet Nathan (2

Kings, vii. 12). Such is the explanation given by Bellarmine

and Menochius.

29. This verse corresponds to what we read in the Gospel :

Dabit Hit Domimis Deus sedeni David, patris ejus ; et regnabitin domo Jacob in ceternum, et regni ejus non erit finis The Lordshall give unto him the throne of David, his father; and he

shall reign in the house of Jacob forever, and of his kingdomthere shall be no end (Luke, i. 32, 33). It also corresponds to

the prophecy of Isaias : Super solium David et super regnumejus sedebit, ut confirmet illud, et corroboret injudicio et justitia,a modo et usque in sempiternum He shall sit upon the throne

of David, and upon his kingdom ; to establish it and strengthenit with judgment and with justice, from henceforth and forever

(fs. ix. 7). Jesus Christ was, in fact, to reign over all Israel andover the whole earth ; not, indeed, with a temporal rule, whichit was not his will to exercise, but with a spiritual rule, of whichthe earthly kingdom of David was a figure. Hence the verse

may be thus explained : I will preserve his race by giving him


the Messias for his son, through Whom I will make his throne

to endure as long as the heavens ; that is, forever. Gordona

here remarks that the temporal reign of David ended under

Jechonias ; whence, he says, this promise of an eternal kingdomcan be understood only of Jesus Christ typified by David.

32. The Lord threatens the rod and stripes, and not the

sword and death, to show that he will come as a father to cor

rect, and not as an executioner to take their life.

33." Misericordiam autem meam non dispergam ab eo." That

is, the offence that the descendants of David will inflict uponme will not prevent me from keeping my promise of causing

the Messias to be born in his family."

Neque nocebo in veritate

mea" According to the Hebrew : Non mentiar in veritate mea

I will not fail in the promise that I have made to him.

35-"

Juravi in sancto meo." Mattei observes that this is a

recognized expression in Scripture ;thus we read : Juravit Do-

minus Deus in sancto suo The Lord God hath sworn by his

holiness (Amos, iv. 2)." Si David menttar. The same inter

preter says that in the imprecatory oaths the Hebrews left the

second part of the imprecation to be understood ; so that Si

mentiar means the same as Non mentiar ; it is as if God said :

If I lie, I am no longer God. " Semen ejus in ceternum manebit."

His posterity shall never come to an end, since Jesus Christ

shall reign for all eternity.

36."

Testis in caelo fidelis" That is, according to Bellarmine

and Menochius : Like the rainbow which appears in heaven as

a faithful witness of the peace which God wishes to keep with

men (Gen. ix. 16). But Lallemant explains it thus : This throne

placed in heaven for the Son of David shall be there forever, a

faithful witness of the truth of my promises.

37.1 "

Distulisti Christum tuum." Thoj hast deferred send

ing the Messias whom Thou hast promised. St. Augustinesays in regard to this passage : Ergo, Domine, non imples quodpromisisti Art Thou not, Lord, going to fulfil what Thou hast

promised ? He then adds : Manet omnino, Deus, quod promisisti ; nam Christum tuum non abstulisti, sed distulisti Thou

1 Here begins the second part of the psalm : the prophet puts the

calamities in juxtaposition with the promises in order to touch the hear{of God and obtain mercy.

Psalm IX.LXXXVIIL of Psalter. 2 73

still keepest Thy promise, for Thou hast not cast off Thy Christ,

but Thou hast delayed him.

38."

Sanctuarium" According to the Hebrew : Diadema.

The verse is thus explained : It seems as if Thou hast revoked

the covenant and the promise Thou hast made to Thy servant

David ; for Thou hast permitted Thy sanctuary to be profanedon earth, by allowing the crown to pass into the hands of a

Gentile king, who has seized upon the throne. This happenedwhen Jechonias and Sedecias, descendants of David, were taken

captive. But St. Augustine, Bede, Cassiodorus, and others,

apply this text to the destruction of Jerusalem by Titus.

39." Destruxisti omnes sepes ejus.

" Thou hast willed all the

walls of the kingdom of David to be ruined, so that it remained

as a vineyard without hedges."

Posuistifirmamentum ejusfor-

midinem" According to the Hebrew : Posuisti in munitionibus

ejusformidinem ; or, according to the translation of St. Jerome :

Posuisti munitiones ejus pai>orem. That is: Thou hast set fear

in the place of the fortresses of the kingdom. Thus Lallemant

explains it : Fecisti ut in locum munitionis succederet formidoThou hast caused terror to take the place of defence.

41." Exaltasti dexteram" Thou hast increased the strength,

the power.

42. St. Augustine, applying this passage to the destruction of

the Jewish people, and to the ruin of their kingdom for having

put to death Jesus Christ, exclaims : Terrain perdidit, pro quaDominant occidit ! It has lost that land for which it killed the

Lord!

43. We translate this verse as Father Lallemant does. But

St. Augustine explains differently the words " Destruxisti eumab emundatione ;" he says that the Jews not believing in JesusChrist remained deprived of the grace which would have puri

fied them : Soluti sunt ab emundatione ; for faith alone was able

to purify their hearts from their sins.

44." Minorasti dies temperis ejus." St. Augustine says that

1 Bellarmine says that the Hebrew text is more clear; he translates it

litterally thus: Cessare fecisti munditiam ejus; et thronum ejus in ter

rain destruxisti Thou hast made his comeliness (brightness or glory)

to cease, and hast brought down his throne to the ground. By Mundi-

tiam he understands the splendor of the royal ornaments.

18


the Jews believed that their kingdom would last forever : Puta-

bant se in (zternum rcgnaturos.

45."

Avertis" According to the Hebrew: Absconderis

Wilt Thou hide Thyself? "In finem?" Is it to be until our

ruin is complete? The sense of the verse is: How long, OLord, wilt Thou refuse to look graciously upon us? Is Thy

anger, then, like fire, which is not quenched until it has utterly

consumed whatsoever it lays hold of ? Thus Lallemant explains

the words with Bellarmine.

46." Memorare qucemea substantial Bellarmine thus trans

lates the Hebrew : Memorare ego quanti temporis sim Consider

how short the time is that remains for me to live. St. Augustine, explaining these words with reference to Jesus Christ,

makes David say : Remember, O Lord, what is my substance,

that is, that Thy Son is to take flesh from my blood.

48. "In veritate tua." That is, according to Thy fidelity.

49- "Quod continui in sinu meo." Mattei explains: Quibus

opprobriis plenus est sinus meus Of which reproach my ownheart is full.

50." Commutationem" According to the Hebrew: Claudi-

cationem Limping. That is: Thy enemies, O Lord, upbraid

us, and for what? Because Thy Christ, or the Messias, comes

limping with too slow a pace. When the Gentiles insulted the

Jews, the latter answered them that the Messias would soon

come to deliver them from their miseries; but the Gentiles,

continuing their reproaches, rejoined: How is this? Is yourMessias lame, that he never arrives?

51. That is: But may the Lord be blessed forever, for he

cannot fail in his promises ; let us, then, humbly pray to him

to accomplish with all speed the promise that he has made to

send us the Saviour. 2

PSALM X., WHICH is PSALM XCI1I. OF THE PSALTER.

The subject of this psalm is the Providence of God, attentive to the

punishing of the wicked and to the rewarding of the just; although, by

1 The beginning of the prayer to hasten the coming of the Messias,

and the accomplishment of the divine promises.2 This conclusion of the psalm, says Canon Gaume, shows that in the

complaints of the prophet there was neither impatience nor murmuring;

Psalm X.XCIIL of Psalter. 2 75

a judgment full of wisdom, it often happens that the wicked prosper in

this world and the just are afflicted. The first fourteen verses of this

psalm show us the just who are afflicted and who lament in seeing the

prosperity of the wicked. The psalmist rebukes the just for their little

faith, and exhorts them to be patient and to put their trust in God.

i. DEUS ultionum DominusDeus ultionum libere egit.

2. Exaltare qui judicas ter

rain : redde retributionem su-

perbis.

3. Usquequo peccatores Do-mine : usquequo peccatores

gloriabuntur.4. Effabuntur, et loquentur

iniquitatem : loquentur omnes,

qui operantur injustitiam?

5. Populum tuum Dominehumiliaverunt : et hereditatem

tuam vexaverunt.6. Viduam, et advenam in-

terfecerunt: et pupillos occi-

derunt.

7. Etdixerunt: Non videbit

Dominus, nee intelliget Deus

Jacob.8. Intelligite insipientes in

populo : et stulti aliquando

sapite.

9. Qui plantavit aurem, nonaudiet? aut qui finxit oculum,non considerat?

10. Qui corripit gentes, non

arguet : qui docet hominemscientiam ?

11. Dominus scit cogitatio-nes hominum, quoniam vanae

sunt.

12. Beatus homo, quern tu

erudieris Domine: et de legetua docueris eum.

1. THE Lord is the God to

whom revenge belongeth : the

God of revenge hath acted

freely.2. Lift up thyself, thou that

judgest the earth : render a re

ward to the proud.3. How long shall the wicked,

O Lord : how long shall the

wicked make their boast?

4. How long shall they utter,

and speak wrong things? Howlong shall all the workers of

iniquity talk?

5. Thy people, O Lord, theyhave brought low : and theyhave afflicted thy inheritance.

6. They have slain the widowand the stranger: and theyhave murdered the fatherless.

7. And they have said : TheLord shall not see : neither shall

the God of Jacob understand.

8. Understand, ye senseless

among the people: and, youfools, be wise at last.

9. He that planted the ear,

shall he not hear? or he that

formed the eye, doth he not

consider?10. He that chastiseth na

tions, shall he not rebuke : he

that teacheth man knowledge ?

11. The Lord knoweth the

thoughts of men, that they are

vain.

12. Blessed is the man whomthou shalt instruct, O Lord :

and shalt teach him out of thylaw.

we see in them an unreserve full of confidence in the wisdom and good

pleasure of God.


13. That thou mayst givehim rest from the evil days:till a pit be dug for the wicked.

14. For the Lord will notcast off his people : neither will

he forsake his own inheritance.

15. Until justice be turnedinto judgment : and they that

are near it are all the uprightin heart.

16. Who shall rise up for meagainst the evil doers? or whoshall stand with me against theworkers of iniquity?

17. Unless the Lord had been

my helper: my soul had almostdwelt in hell.

1 8. If I said: My foot is

moved : thy mercy, O Lord,assisted me.

19. According to the multitude of my sorrows in myheart : thy comforts have givenjoy to my soul.

20. Doth the seat of iniquitystick to thee : who framest la

bor in commandment?21. They will hunt after the

soul of the just: and will condemn innocent blood.

22. But the Lord is my refuge:and my God the help of myhope.

23. And he will render themtheir iniquity: and in theirmalice he will destroy them :

yea the Lord our God will de

stroy them.

i. The Lord is the God of vengeance, that is, he that punishes crimes ; he punishes them, and there is no one that can

prevent him from doing so. In the Hebrew this verse is in the

imperative mood, and St. Jerome thus translates it : Deus ultto-

mim, Domine, Deus ultionum ostendere O Lord, God of vengeance, show the power That thou hast of punishing the wicked. 1

1 God has reserved vengeance to himself: Mea est ultio. (Saturdayat Lauds, Canticle of Moses, v. 50; or Deut. xxxii. 35.) Mihi vin-

dicta; ego retribuam (Rom. xii. 19).

13. Ut mitiges ei a diebus

malis : donee fodiatur pecca-tori fovea.

14. Quia non repellet Domi-nus plebem suam : et heredi-

tatem suam non derelinquet :

15. Quoadusque justitiacon-vertatur in judicium : et qui

juxta illam omnes qui recto

sunt corde.

16. Quis consurget mihi ad-versus malignantes? aut quisstabit mecum adversus oper-antes iniquitatem?

17. Nisi quia Dominus adju-vit me : paulominus habitassetin inferno anima mea.

1 8. Si dicebam : Motus est

pes meus : misericordia tuaDomine adjuvabat me.

19. Secundum multitudinemdolorum meorum in cordemeo : consolationes tuse laetifi-

caverunt animam meam.20. Numquid adhaeret tibi

sedes iniquitatis: qui fingislaborem in praecepto ?

21. Captabunt in animamjusti : et sanguinem innocen-tem condemnabunt.

22. Et factus est mihi Do-minus in refugium : et Deusmeus in adjutorium spei meae.

23. Et reddet illis iniquitatem ipsorum : et in malitia eo-rum disperdet eos : disperdetillos Dominus Deus noster.

Psalm X.XCIII. of Psalter. 277

2."

Exaltare." That is : Let Thy all-powerful justice be

known. 1

St. Augustine here remarks that the prophet, under

the imperative form, is simply predicting. He says : Frophetiaest prcedicentis, non audacia jubentis The prophecy of one

that predicts, not the presumptuousness of one that commands.

5."

Humiliaverunt" According to the Hebrew: Attrive-

runt. That is : They have oppressed and tormented this peo

ple who are Thy inheritance.

6. That is : They did not hesitate to put to death all those

that they found before them : the widows, the orphans, and

even strangers whom they did not know.

7." Nee intelliget Dens Jacob" According to St. Augustine :

Deus nee advertit ut sciat God does not pay attention to know

these things.

9."

Plantavit" That is : Has formed. 2 "

Considerat" St.

Jerome translates : Videbtt Shall he not see ?

10."

Corripit." St. Jerome and St. Augustine translate : Eru-

dit Instructs."

Qui docet hominem scienttam" St. Augustine

says: Ipse non scit, qui te fecit sctre ? Does he not know who

made thee know ?

ii." Vance." Vain : or, as Mattei prefers, Evil ; he says that

in the language of the Bible vanity means sin.

12,13. "Ut mittges ei." According to the Hebrew : Ut quie-

f> ;n (fcs ////That Thou mayest give him rest; or, according

to St. Jerome s translation : Ut quiescat1\\2& he may rest.

Hence it is thus explained : Happy he whom thou dost in

struct, so as to mitigate his pain in the time of tribulation.

"

Fm>ea." The pit of the grave, that is, death ;this signifies

that the sinner, though he is not afflicted in this life, yet has

to die.

14." Plebem suam, et hereditatem suam." His people who

1 f<

Superbis" That is: To the proud that refuse to humble them

selves to do penance.8 Bellarmine and Gaume admire this expression: Plantavit aurem.

In fact it is an image that well shows on one side the hand of the author

of nature, and on the other the organ of hearing buried in the head

with its numerous sinuosities, like the plant that extends its tortuous

roots into the bosom of the earth.


are faithful to him, and his inheritance which is the same faith

ful people. (See verse 7.)

15. Different interpretations are given to this verse; but the

following appears to me clear: God does not abandon his faith

ful servants until justice is resolved into judgment, and accord

ing to the same justice, all those that are upright in heart shall

be judged. This sense seems to me to be that of St. Jerome s

translation, although it is expressed in different terms, namely :

Quoniam ad justitiam reuertetur judiczum, et sequentur illltd

omnes recti corde Because judgment shall return to justice,

and all the upright in heart shall follow it (that is, judgment).1 6.

"

Consurget mihi . . . Stabit mecum" St. Jerome repeats:Stabit pro me Will stand up for me.

17. "In inferno" St. Augustine understands thereby the

real hell of the damned ; he thus explains : Prope rueram in

illam fossam quce paratur peccatoribus I was on the point of

falling into the pit which is prepared for sinners.

1 8." Motus est pes meus." That is : I am in danger of falling.

20. That is : Wouldst Thou have a throne like that of unjust

judges, Thou who feignest or imaginest that Thy precepts are

accomplished only with labor and irksomeness? Estius saysthat here in the Hebrew the word "

Laborem" signifies Afflic

tion. So also Bellarmine, whose explanation seems to be thebest.

PSALM XL, WHICH is PSALM XCV. OF THE PSALTER.

We see, according to i ParaL xvi. 7-36, that David composed this

psalm when the Ark was transferred from the house of Obededom to

the Tabernacle erected on Mount Sion, which is the figure of our holyChurch. In this psalm the Jews are exhorted to praise the Lord, and

especially are Christians called on to serve Jesus Christ. With St.

Jerome, St. Augustine, St. Ambrose, and with the generality of inter

preters, Bellarmine says that David in this psalm aimed chiefly at fore

telling the coming of the Messias and the establishment of his king. lorn. 1

1. CANTATE Domino canti- i. SING ye to the Lord anewcum novum : cantate Domino canticle : sing to the Lord, allomnis terra. the earth.

2. Cantate Domino, et bene- 2. Sing ye to the Lord anddicite nomini ejus : annuntiate bless his name : show forth hisde die in diem salutare ejus. salvation from day to day.

1 The two following psalms refer to the same subject.

Psalm XL XCK of Psalter. 2 79

3. Annuntiate inter Gentes

gloriam ejus, in omnibus po-pulis mirabilia ejus.

4. Quoniam magnus Domi-nus et laudabilis nimis : terri-

bilis est super omnes deos.

5. Quoniam omnes dii Gentium daemonia: Dominus au-tem coelos fecit.

6. Confessio, et pulchritudein conspectu ejus : sanctimo-

nia, et magnificentia in sancti-

ficatione ejus.

7. Afferte Domino patriae

gentium, afferte Domino gloriam et honorem : afferte Domino gloriam nomini ejus.

8. Tollite hostias, et introite

in atria ejus: adorate Domi-num in atrio sancto ejus.

9. Commoveatur a facie ejusuniversa terra : dicite in Gen-tibus quia Dominus regnavit.

10. Etenim correxit orbemterrae, qui non commovebitur :

judicabit populos in aequitate.

ir. Laetentur cceli, et exultet

terra, commoveatur mare, et

plenitude ejus : gaudebuntcampi, et omnia, quae in eis

stint.

12. Tune exultabunt omnialigna silvarum a facie Domini,quia venit : quoniam venit ju-dicare terram.

13. Judicabit orbem terrae

in aequitate, et populos in veri-

tate sua.

2." Salutare

ejus." According to the Hebrew : Salutem ejtts ;

and the Chaldee : Redemptionem ejus. That is : The salvation

that he has procured us by Redemption.

5."

Dcemonia" According to the Hebrew: Dii vani,falsi,

nihil Vain, false gods, nothing.

3. Declare his glory amongthe Gentiles, his wondersamong all people.

4. For the Lord is great, and

exceedingly to be praised : heis to be feared above all gods.

5. For all the Gods of theGentiles are devils: but theLord made the heavens.

6. Praise and beauty are before him : holiness and majestyin his sanctuary.

7. Bring ye to the Lord, Oye kindreds of the Gentiles,

bring ye to the Lord glory andhonor : bring to the Lord gloryunto his name.

8. Bring up sacrifices, andcome into. his courts: adore yethe Lord in his holy court.

9. Let all the earth be movedat his presence : Say ye amongthe Gentiles : The Lord hath

reigned.10. For he hath corrected

the world, which shall not bemoved : he will judge the people with justice.

11. Let the heavens rejoice,and let the earth be glad, let

the sea be moved, and the ful

ness thereof : the fields and all

things that are in them shall

be joyful.12. Then shall all the trees

of the woods rejoice before theface of the Lord, because hecometh : because he cometh to

judge the earth.

13. He shall judge the worldwith justice: and the peoplewith his truth.


6."

Confessio et pulchritude in conspectu ejus! According to

the Hebrew : Gloria et decor coram eo ; and Mattei says that in

the Bible the word Confessio is taken for the praise that is given

to God. 1 " In sanctificatione ejus."Mattei understands : In ipso

Sanctoln him the Holy One by essence. We may also trans-

ate these words according to the Hebrew : In sanctuario cjus,

In his Temple, or Tabernacle.

7." Patrice gentium" Estius, according to the Hebrew, says

that we should read : Families gentium. So also Menochius.

Tirinus, and others, with St. Jerome, who translates : Families

populoruDi.8.

"

Hostias" Bellarmine and Menochius say that the Hebrew word denotes an unbloody offering, and especially one

made of flour; this points to the Holy Eucharist. Jansenius of

Ghent, Tirinus, Rotigni, Sa, and others, make the same remark.

9."

Commaveatur" St. Jerome translates : Paveat. "

Reg-navit" St. Justin (Dial, cum Tryph.), St. Augustine, and St.

Leo read : Regnavit a ligno Hath reigned from the wood.

But the Church no longer uses this version, except in the hymnVexilia Regis, in which she sings : Regnavit a ligno Deus.

10."

Correxit" According to the Hebrew and the Chaldee:

Firmdvit Has made firm, or established. 2

11." Plenitude ejus.

"

All that is in the sea, as the islands,

the fishes, etc." Omnia qua in eis sunt." All that is found in

the fields, as the flocks and herds, the plants, etc.

13. "In cequitate . . . In vcritate sua." That is: With an

exact judgment as regards the good and the wicked.

PSALM XII., WHICH is PSALM XCVI. OF THE PSALTER.

According to Xavier Mattei, the holy Fathers saw in this psalm the

announcement of the first and the second coming of the Redeemer.

Hence the psalm is chiefly to be understood in the spiritual sense.

1 See Psalm ciii. 2.

2 See Psalm xcii. 2. We may here understand the creation; this is

well expressed by the word Firmavit, or Fundavit (i Paral. xvi. 30);

but if we apply the verse to the spiritual kingdom of Jesus Christ, and

to the reformation of manners accomplished by the evangelical law,

the word Correxit suits perfectly.

Psalm XII. XC VI. of Psalter. 28 1

1. DOMINUS regnavit, exul-

tet terra: laetentur insulae

multae.

2. Nubes, et caligo in cir-

cuitu ejus: justitia, et judi-cium correctio sedis ejus.

3. Ignis ante ipsum praece-det, et inflammabit in circuitu

inimicos ejus.

4. Illuxerunt fulgura ejusorbi terrae : vidit, et commotaest terra.

5. Montes sicut cera fluxe-

runt a facie Domini: a facie

Domini omnis terra.

6. Annuntiaverunt coeli jus-titiam ejus : et viderunt omnespopuli gloriam ejus.

7. Confundantur omnes quiadorant sculptilia: et qui glo-riantur in simulacris suis.

8. Adorate eum omnes An-geli ejus : audivit, et Isetata est

Sion.

9. Et exultaverunt filiae Ju-dae, propter judicia tua Do-mine :

10. Quoniam tu Dominus al-

tissimus super omnem terram :

nimis exaltatus es super omnesdeos.

ir. Oui diligitis Dominum,odite malum : custodit Dominus animas sanctorum suorum,de manu peccatoris liberabit

eos.

12. Lux orta est justo, et

rectis corde laetitia.

13. Laetamini justi in Domino: etconfitemini memoriaesanetification is ejus.

1. THE Lord hath reigned,let the earth rejoice ; let manyislands be glad.

2. Clouds and darkness areround about him : justice and

judgment are the establish

ment of his throne.

3. A fire shall go forth before

him, and shall burn his enemiesround about.

4. His lightnings have shoneforth to the world : the earth

saw, and trembled.

5. The mountains melted like

wax, at the presence of theLord : at the presence of theLord all the earth.

6. The heavens declared the

justice : and all people saw his

glory.7. Let them be all confound

ed that adore graven things:and that glory in their idols.

8. Adore him, all ye his Angels : Sion heard, and was

glad.

9. And the daughters of Judarejoiced ; because of thy judgments, O Lord :

10. For thou Lord art mosthigh Lord over all the earth :

thou art exalted exceedinglyabove all gods.

11. You that love the Lord,hate evil : the Lord preserveththe souls of his saints, he will

deliver them out of the hand of

the sinner.

12. Light is risen to the just,and joy to the right of heart.

13. Rejoice, ye just in theLord : and give praise to theremembrance of his holiness.

1. That is: Behold, the Lord has come to govern and to

judge the world ; let them all, the inhabitants of the earth,

rejoice.

2. "Correctio" According to the Hebrew: Firmamentum


which signifies that the firmness of his tribunal will consist in

the justice of his judgments.1

3. Fire will consume everything on the last day according to

what St. Peter says : Terra autem, et qnce in ipsa sunt opera,exurentur The earth and the works that are in it shall beburnt (2 Peter, iii. 10).

7. "/;/ sinmlacris suis." In the protection of the idols that

they invoke.

8. "Audivit, et latata est Sion" Sion, the faithful people, the

Church, hearing of these things was full of joy, according to

the invitation given in verse i.

9."

FiliceJudce" The same faithful people.

"

Propterjtidi-cia tua." Knowing that Thou art to judge the world.

10." Omnes deos." That is, according to Mattei : All the

judges of the earth.

n. " Sanctorum suorum." Of his servants. " De manu pec-catorts" According to the Hebrew: De manu impiorumFrom the hands of the ungodly.

12. The gift of light is granted to the just man, and that of

joy to all those that are right of heart.

13."

Confitemim memories sanctificationis ejus" Praise him,ever mindful of the gift of sanctification which you havereceived from him.

1 The following may be the idea of this verse and of the rest of the

psalm : The Lord will at first appear enveloped in obscurity, like the

sun when hidden by the clouds; yet he will govern all with a sovereignjustice which he will manifest by showing himself in his justice at thelast day.

Psalm I.XCVII. of Psalter. 283

Saturday at Matins.

PSALM I., WHICH is PSALM XCVII. OF THE PSALTER.

The prophet thanks God for having delivered his people from cap

tivity; he at the same time foretells in a figurative sense the coming of

Jesus Christ and the Redemption of mankind.

1. CANTATE Domino canti-

cum novum: quia mirabilia

fecit.

2. Salvavit sibi dextera ejus,et brachium sanctum ejus.

3. Notum fecit Dominus sa-

lutare suum : in conspectugentium revelavit justitiamsuam.

4. Recordatus est misericor-

diae suae, et veritatis suae do-mui Israel.

5. Viderunt omnes termini

terrae salutare Dei nostri.

6. Jubilate Deo omnis terra :

cantate, et exultate, et psallite.

7. Psallite Domino in citha-

ra, in cithara et voce psalmi :

in tubis ductilibus, et vocetubae corneae.

8. Jubilate in conspectu Regis Domini : moveatur mare,et plenitudo ejus : orbis terra-

rum, et qui habitant in eo.

9. Flumina plaudent manu,simul montes exultabunt a

conspectu Domini : quoniamvenit judicare terram.

10. Judicabit orbem terra-

rum in justitia, et populos in

aequitate.

1. SING ye to the Lord a

new canticle : because he hathdone wonderful things.

2. His right hand hath

wrought for him salvation:

and his arm is holy.

3. The Lord hath madeknown his salvation : he hathrevealed his justice in the sightof the Gentiles.

4. He hath remembered his

mercy and his truth towardthe house of Israel.

5. All the ends of the earth

have seen the salvation of ourGod.

6. Sing joyfully to God, all

the earth : make melody, re

joice and sing.

7. Sing praise to the Lordon the harp, on the harp, andwith the voice of a psalm :

with long trumpets, and soundof cornet.

8. Make a joyful noise beforethe Lord our king: let the sea

be moved and the fulness

thereof : the world and theythat dwell therein.

9. The rivers shall clap their

hands, the mountains shall re

joice together at the presenceof the Lord : because hecometh to judge the earth.

10. He shall judge the worldwith justice, and the peoplewith equity.

284 Saturday at Matins.

1."

Quia mirabilia fecit"For the marvels that he has

wrought in behalf of his servants.

2. This verse may well be applied to Jesus Christ. "

Sibi."

Bellarmine says that this word, according to the Hebrew, is to

be understood as if it were Ipsa ; which gives this meaning: It

is his own right hand that has saved the world. But St. Augustine refers the pronoun Sibi to Jesus Christ, as to the end pro

posed, thus : Christ has saved men for himself, that is, for his

own glory." Et brachium sanctum

ejus."And all has been

the work of his own holy arm. 1

3." Salutare suum" The salvation that he has provided for

the world. " Revelavitjustitiam suam " He has by means of

his apostles manifested his justice, that is. his fidelity in the

accomplishment of the promised Redemption.

4. God is said to remember when he fulfils a promise that he

has made;now he had promised the people of Israel to come

to save mankind ; and he remembered his mercy and his fidelity

by accomplishing this promise.

7." Voce psalmt." That is, as explained by Bellarmine,

Menochius, and Lallemant : Sonitu psalterii With the soundof the psaltery.

"

Ductilibus." Menochius thus explains them :

Mettalicis, ex laminibus malleo ductis Long, straight, metal

trumpets shaped and attuned by the hammer.

9." Plaudent manu." As one does to praise any one.

"Ju-

dicare." To govern by excellent laws.

10. "/ cequitate" According to the Hebrew, as Bellarmine

remarks : In rec/ztudmeRectitude, or righteousness.

PSALM II., WHICH is PSALM XCVIII. OF THE PSALTER.

David invites his people to come to praise and invoke God on the

Mount Sion. Now the Mount Sion is a figure of the Catholic Church,in the bosom of which we should invoke and praise Jesus Christ.

i. DOMINUS regnavit, ira- i. THE Lord hath reigned,scantur populi : qui sedet su- let the people be angry : heper Cherubim, moveatur terra, that sitteth on the Cherubim,

let the earth be moved.

1 Bellarmine explaining the word Sanctum says that it gives us to

understand that the work is accomplished, not by the material force of

the arm, but by a spiritual force; in fact, Jesus Christ has not crushed

the enemy of our salvation by corporal arms or forces, but by his char-

Psalm II. XC VIII. of Psalter. 285

2. Dominus in Sion magnus :

et excelsus super omnes popu-los.

3. Confiteantur nomini tuo

magno: quoniam terribile, etsanctum est : et honorjudicium diligit.

4. Tu parasti directiones:

judicium et justitiam in Jacobtu fecisti.

5. ExaltateDominum Deumnostrum, et adorate scabellum

pedum ejus : quoniam sanctumest.

6. Moyses, et Aaron in sa-

cerdotibus ejus : et Samuelinter eos, qui invocant nomenejus.

7. Invocabant Dominum, et

ipse exaudiebat eos : in co-lumna nubis loquebatur adeos.

8. Custodiebant testimonia

ejus : et praeceptum quod deditillis.

9. Domine Deus noster tuexaudiebas eos: Deus tu pro-pitius fuisti eis, et ulciscens in

omnes adinventiones eorum.

10. Exaltate DominumDeum nostrum, et adorate in

monte sancto ejus: quoniamsanctus Dominus Deus noster.

2. The Lord is great in Sion :

and high above all peoples.

3. Let them give praise to

thy great name : for it is terri-

regis ble and holy: and the king s

honor loveth judgment.4. Thou hast prepared direc

tions : thou hast done judgment and justice in Jacob.

5. Exalt ye the Lord ourGod, and adore his foot-stool :

for it is holy.

6. Moses and Aaron amonghis priests : and Samuel amongthem that call upon his name~

7. They called upon theLord, and he heard them : hespoke to them in the pillar ofthe cloud.

8. They kept his testimonies,and the commandment whichhe gave them.

9. Thou didst hear them, OLord, our God : thou wast amerciful God to them : andtaking vengeance on all theirinventions.

10. Exalt ye the Lord ourGod, and adore at his holymountain : for the Lord ourGod is holy.

i. The Lord has established his reign in spite of the idolatrous nations who are enraged thereat. He has his throneabove the Cherubim, however much the earth be therebytroubled; this signifies that no one can resist his power.

3. Let all praise and fear Thy great name ; for it is terribleon account of its power and its sanctity, and the honor of a

king, that is, his dignity, his authority, requires him to love

justice, that is, to exercise righteous judgment by rendering to

every one according to his deserts.

4. Thou hast established righteous laws for the direction of

ity, his patience, his humility, his obedience, the merits of his holylife, the shedding of his precious blood, and his death on the cross,


the conduct of men, as Thou hast shown in the midst of the

people of Israel, exercising justice and judgment, that is, judg

ing always according to judgment.

5." Scabettum pcdum ejus." They invoked the Lord before

the holy Ark. "In coluuma mtbis." According to St. Augustine, by the column of fire we must understand the obscure

language that the Lord used.1

8." Testimonia

ejus"That is, according to Bellarmine: All

the precepts given in common to all."

Preceptum quod dedit

illis" The special precept that he had given them, namely, to

govern and to instruct the people.

9."

Propitius fuisti eis, et ulciscens in omnes adinventiones

eorum" St. Augustine and Menochius give this explanation:Thou wast propitious to them in pardoning the people for their

sake, but without letting go unpunished the injuries and the

calumnies that they had to suffer from this people. Bellarmine

says that these two interpretations are probable.

10." Sanctus Dominus Deus" God is holy by essence, and

consequently worthy of every homage.

PSALM III., WHICH is PSALM XCIX. OF THE PsALTER. 2

The royal prophet exhorts the faithful to praise God and to thank

him first for havjng created us; then for having given us for our mother

this holy Church which nourishes her children as young and tender

sheep.

1. JUBILATE Deo omnis i. SING joyfully to God, all

terra : servile Domino in lae- the earth : serve ye the Lordtitia. with gladness.

2. Introiteinconspectu ejus, 2. Come in before his pres-in exultatione. ence with exceeding great joy.

3. Scitotequoniam Dominus 3. Know ye that the Lordipse est Deus : ipse fecit nos, he is God : he made us, andet non ipsi nos. not we ourselves.

1 God was regarded as seated on the wings of Cherubim, stretched

out over the Propitiatory or Mercy-seat (2 Kings, vi. 2). Hence the

Ark is called God s foot-stool (i Par. xxviii. 2). But according to

several Fathers, the prophet could also have had in view another holy

Ark, another foot-stool of God, yet more worthy of our adoration, name

ly, the Humanity of Jesus Christ personally united with the Divinity.2 For Psalm XCI. Bonum est which is sometimes said instead of

the above, see Saturday at Lauds.

Psalm IV. C. of Psalter. 287

4. IVe are his people andthe sheep of his pasture:Go ye into his gates with

praise, into his courts with

hymns : and give glory to him.

5. Praise ye his name: for

the Lord is sweet, his mercyendureth forever, and his truthto generation and generation.

4. Populus ejus, et oves

pascuae ejus : introite portas

ejus in confessione, atria ejusin hymnis : conntemini illi.

5. Laudate nomen ejus :

quoniam suavis est Dominus,in asternum misericordia ejus,et usque in generationem et

generationem veritas ejus.

i. All ye people of the earth, let all your joy be to praise

your God, and to serve him as is meet.

3. Have always before the eyes of your mind that the Lord

is the true God ;we did not of ourselves come into the world,

nor did we make ourselves ;it is he that gave us being.

4." Introite portas ejus in confessione! Enter, therefore, the

gates of his tabernacle, by confessing yourselves unworthy to

stand in his presence."

Confitemini illi." Acknowledge that

all that you have has come from his beneficent hand.

5." Veritas cjus"

The truth of his teachings and of his

promises.

PSALM IV., WHICH is PSALM C. OF THE PSALTER.

David here gives excellent instructions to those that govern, and par

ticularly to princes how they should live well. Also, every father of a

family will find in this psalm rules for his conduct.

1. MiSERlCORDlAM et judi-cium cantabo tibi Domine :

2. Psallam, et intelligam in

via imrnaculata, quando veniesad me.

3. Perambulabam in inno-centia cordis mei, in medio do-mus mese.

4. Non proponebam anteoculos meos rem injustam :

facientes praevaricationesodivi.

5. Non adhoesit mihi cor

pravum: declinantem a memalignum non cognoscebam.

6. Detrahentem secret o

1. MERCY and judgment I

will sing to thee, O Lord :

2. I will sing, and I will

understand in the unspottedway, when thou shalt come to

me.

3. I walked in the innocenceof my heart, in the midst of

my house.

4. I did not set before myeyes any unjust thing : I hatedthe workers of iniquities.

5. Not to me did the perverse heart cleave : and the

malignant, that turned aside

from me, I would not know.6. The man that in private


proximo suo, hunc perseque- detracted his neighbor, himbar. did I persecute.

7. Superbo oculo, et insatia- 7. With him that had a

bili corde, cum hoc non ede- proud eye, and an unsatiable

bam. heart, I would not eat.

8. Oculi mei ad fideles ter- 8. My eyes were upon the

rae, ut sedeant mecum : ambu- faithful of the earth, to sit withlans in via immaculata, hie me: the man that walked in

mihi ministrabat. the perfect way, he served me.

9. Non habitabit in medio 9 He that worketh pridedomus mese qui facit super- shall not dwell in the midst of

biam : qui loquitur iniqua, non my house: he that speakethdirexit in conspectu oculorum unjust things did not prospermeorum. before my eyes.

10. In matutino interficie- 10. In the morning I put tobam omnes peccatores terrae, death all the wicked of theut disperderem de civitate Do- land: that I might cutoff all

mini omnes operantes iniqui- the workers of iniquity fromtatem. the city of the Lord.

2."

Psallam" I will sing Thy praises upon the psaltery."

Intelligam in via immaculata." According to the Hebrew:In via perfecta. I will apply myself to know and to follow the

pure and perfect way."

Quando venies ad me?" But whenwilt Thou come to my help?

*

3."

Perambulabam" Some explain this and the followingverse in the past tense, as they are in the Vulgate and in the

Greek ; but the Hebrew has them in the future, and thus St.

Jerome translates: Ambulabo I will walk. "Domus me<z."

That is, of those belonging to my house.

4. That i;, with the verbs in the future tense: I will never

propose to do anything unjust ;I will hate, or I hold in abomi

nation, all the transgressors of Thy law.

5." Non adhcesit mihi cor pravum" St. Jerome translates:

1 Several interpreters, as Bellarmine, agreeing with the different

editions of the breviary which we have been able to see, read this pas

sage without the interrogation, and thus understand the Vulgate: In-

telligam in via immactdata, quando venies ad me. That is: I will see

and I will follow the pure way when Thou comest to my aid. St.

Jerome translates the Hebrew in the same way: Eriidiar in via per-

fecta, quando venies ad me. This version agrees well with the rest of

the psalm understood in the future tense; it then expresses a series of

good resolutions with the request of the grace necessary to be faithful

to them.

Psalm V.CI. of Psalter. 289

Cor pravum rccedet a me. Explanation of this verse : I will

never associate with those who have their heart perverse ; andif any one of those wicked persons keeps away from me, that

is, does not wish to have me for a friend by changing his con

duct, I will not know him, that is, I will show that I do not

wish to know him.

6. That is : For him who secretly rends the character of his

neighbor, I will keep him at a distance, or I will ever persecutehim by reproaching him with his vice.

7. I will never sit at table with those who have a proud eye,that is, who look upon others with contempt; nor with the

insatiable of heart, that is, with the ambitious and avaricious.

8. My eyes shall be attentive to choose for my companionsfaithful men who live with me on this earth, and I will not

have myself served or aided in my needs except by those that

live apart from vice.

9. The proud man shall not live in my house, and he that

speaks unjustly, by lies or detraction, shall not remain longbefore my eyes, that is, I will drive him from my presence."Non dixertt" According to the Hebrew: Non firmabzturshall not be established.

10. I will hasten to exterminate all the wicked from the

country, taking care that they are punished; thus I shall

banish from the city of the Lord all those that lead bad lives,

and who seek to have companions in evil.

PSALM V., WHICH is PSALM CI. OF THE PSALTER.

In this psalm, which is one of the seven penitential psalms, we see

one humbling himself before God, praying for himself and for all the

people.1

According to St. Augustine, it is Jesus Christ who prays for

us; in fact, it cannot be denied that in certain verses the Messias andhis coming are spoken of.

i. DOMINE exaudi oratio- i. HEAR, O Lord, mynem meam : et clamor meus prayer : and let my cry comead te veniat. to thee :

1 The very title of the psalm in the Hebrew as well as in the Greekand the Latin clearly indicates its subject: Oratio pauperis, cum anxius

ftterit, et in conspectu Domini effuderit precem suam : Prayer of the

poor man when he is in anxiety, and when he pours out his prayer in

the presence of the Lord.


2. Non avertas faciem tuama me : in quacumque die tri-

bulor, inclina ad me auremtuam.

3. In quacumque die invo-

cavero te, velociter exaudi me.

4. Quia defecerunt sicut fu-

mus dies mei : et ossa measicut crernium aruerunt.

5. Percussus sum ut fcenum,et aruit cor meum : quia obii-

tus sum comedere p a n e mmeum.

6. A voce gemitus mei :

adhaesit os meum carni meae.

7. Similis factus sum pelli-cano solitudinis : factus sumsicut nycticorax in domicilio.

8. Vigilavi, et factus sumsicut passer solitarius in tecto.

9. Tota die exprobrabantmihi inimici mei : et qui lau-

dabant me adversum me jura-bant.

10. Quia cinerem tamquampanem manducabam, et potummeum cum fletu miscebam.

11. A facie irae et indignatio-nis tuae : quia elevans allisisti

me.

12. Dies mei sicut umbra de-clinaverunt: et ego sicut foe-

num arui.

13. Tu autem Domine in

seternum permanes : et memo-riale tuum in generationem et

generationem.14. Tu exurgens misereberis

Sion: quia tempus miserendi

ejus, quia venit tempus.

1 5. Quoniam placuerunt ser-

vis tuis lapides ejus : et terrae

ejus miserebuntur.

2. Turn not away thy face

from me : in the day when I

am in trouble, incline thy ear

to me.

3. In what day soever I

shall call upon thee, hear mespeedily.

4. For my days are vanishedlike smoke : and my bones are

grown dry like fuel for the fire.

5. I am smitten as grass, and

my heart is withered : becauseI forgot to eat my bread.

6. Through the voice of mygroaning, my bone hathcleaved to my flesh.

7. I am become like to a

pelican of the wilderness : I

am like a night-raven in thehouse.

8. I have watched, and ambecome as a sparrow, all aloneon the house top.

9. All the day long my enemies reproached me : and theythat praised me did swear

against me.10. For I did eat ashes like

bread, and mingled my drinkwith weeping.

1 1 . Because of thy anger and

indignation: for having lifted

me up thou hast thrown medown.

12. My days have declinedlike a shadow : and I am withered like grass.

13. But thou, O Lord, en-durest forever: and thy memorial to all generations.

14. Thou shalt arise andhave mercy on Sion : for it is

time to have mercy on it, for

the time is come.

15. For the stones thereofhave pleased thy servants : and

they shall have pity on theearth thereof.

Psalm V.CL of Psalter. 291

16. Et timebunt Gentes no-men tuum Domine, et omnesreges terrae gloriam tuam.

17. Ouiaaedificavit DominusSion : et videbitur in gloriasua.

1 8. Respexit in orationemhumilium : et non sprevit pre-cem eorum.

19. Scribantur haec in gene-ratione altera : et populus, quicreabitur, laudabit Dominum:

20. Ouia prospexit de ex-celso sancto suo : Dominus decoelo in terram aspexit :

21. Ut audiret gemitus com-peditorum : ut solveret filios

interemptorum :

22. Ut annuntient in Sionnomen Domini: et laudemejus in Jerusalem.

23. In conveniendo popu-los in unum, et reges ut servi-

ant Domino.24. Respondit ei in via vir-

tutis suse : Paucitatem dierummeorum nuntia mihi.

25. Ne revoces me in dimi-dio dierum meorum : in gene-rationem et generationem annitui.

26. Initio tu Domine terramfundasti : et opera manuumtuarum sunt cceli.

27. Ipsi peribunt, tu autempermanes : et omnes sicut ves-timentum veterascent.

28. Et sicut opertorium mu-tabis eos, et mutabuntur : tuautem "idem ipse es, et annitui non deficient.

16. And the Gentiles shall

fear thy name, O Lord, and all

the kings of the earth thyglory.

17. For the Lord hath built

up Sion : and he shall be seenin his glory.

1 8. He hath had regard tothe prayer of the humble : andhe hath not despised their

petition.

19. Let these things be writ

ten unto another generation :

and the people that shall becreated shall praise the Lord :

20. Because he hath lookedforth from his high sanctuary:from heaven the Lord hathlooked upon the earth :

21. That he might hear the

groans of them that are in

fetters : that he might release

the children of the slain :

22. That they may declarethe name of the Lord in Sion :

and his praise in Jerusalem.23. When the people assem

ble together, and kings toserve the Lord.

24. He answered him in the

way of his strength : Declareunto me the fewness of mydays.

25. Call me not away in themidst of my days: thy yearsare unto generation and generation.

26. In the beginning, O Lord,thou foundedst the earth : andthe heavens are the works of

thy hands.

27. They shall perish butthou remainest: and all ofthem shall grow old like a

garment.28. And as a vesture thou

shalt change them, and theyshall be changed : But thouart always the self-same, andthy years shall not fail.


29. Filii servorum tuorum 29. The children of thy ser-

habitabunt : et semen eorum vants shall continue : and their

in speculum dirigetur. seed shall be directed forever.

4."

Cremiiim." Du Haniel says : Cremium est id omne quod

facile crematur Whatever easily burns.

5. Interpretation : My heart has been stricken as grass by

Thy hand, and my spirit has remained in aridity so that I have

forgotten to take my food. 1

7."

Pelicano" The pelican loves solitude. According to

Mattei, this bird is said to exist, but in reality no one has any

knowledge of it."

Nycticorax."

St. Jerome translates:

Bubo the owl which makes its dwelling in ruins and deserted

places."

Domicilio" Mariana says: Vox hebrcea riiinas vel

parrietinas significant The Hebrew word signifies ruins or

crumbling walls.

8. I have passed whole nights without sleep under the pres

sure of my woes, and I am become like a solitary sparrowwhich complains upon the roof, that is, sadness keeps me to

within the most retired parts of my house.

9. "Jurabant" According to Du Hamel : Conjurabant

Conspired together.

10." Cinerem tclinquant panem manducabani." The bread

that I ate seemed to me insipid as ashes.

n. " Elevans allsisti me," St. Jerome translates: Levasti

me, et allisisti me.

13." In CBternum permanes" That is: Thou art, and Thou

wilt always be the same. " Memoriale tuum." According to

the Chaldee : Memoria tua. Mattei says that the Hebrew

may be so translated ; and Menochius explains it thus : Tui

memoria, et mentio, et laus The memory, the mention, and the

praise of Thee.

14."

Exsitrgens" That is: As if rising from a profoundsleep.

"

Tempus." The time fixed in Thy decrees.

15. Mariana says that here is meant the city of Jerusalem,when it was destroyed by its enemies. "

Lapides ejits"The

heaps of stones, which is all that is left of the city." Terra

1 The following is another explanation: I have been stricken as grasswhich is trodden down and dried by the heat of the sun, and my heart

is fallen into aridity and desolation, because I neglected to take spiritual

nourishment to sustain my soul.

Psalm V. CL of Psalter. 293

e/us."The Hebrew, according to Menochius, Bossuet, and

Mattei, here signifies Pulveris ejus The dust of its ruins.

16." Gloriam tuam" That is: They shall know and fear

Thy power.

17. Thus it shall happen when God shall build up Sion ;and

he shall be seen in his glory, that is, in his temple, accordingto Maldonatus, Mariana, and Mattei.

19."

Populus qui creabitur" Mattei says that this is to be

understood of Christians, who, regenerated by baptism, are

called by St. Paul : Nova creatura New creature (Gal. vi. 15).

21." Filios interemptorum" According to the Hebrew:

Filios mortis. Mattei observes that these two versions accord

ing to the Hebrew expression signify the same thing, namely:Those doomed to death

;that is, men deprived of the grace

before the Redemption.

23." fn unum." In one church, in one same faith. Du

Hamel thus comments : Hcec ad Ecclesiam sub Christo refer-

iinlur. Bellarmine, Malvenda, Mariana, and Menochius saythe same.

24. Bellarmine and Mattei say that this verse is very obscure,

as indeed it is."

Respondit ez." Bellarmine thinks that it is

the psalmist who answers God in regard to what the Lord or

dained in verse 19. "In via virtutis sttce." That is: In the

time of the vigor of his age." Paucitatcm dierum meorum

nuntia mihi" O Lord, make me know the shortness of mydays, that is, according to the interpreters, if my life shall be

too short for me to see the end of these evils on the day of

man s redemption.

25." Ne revoces me" St. Jerome translates: Ne rapias me:

For mercy s sake, do not withdraw me from the world. "

/;/

generationem et generationem anni tui" Thou whose years are

eternal, canst add to the number of my years.

26. St. Paul applies to Jesus Christ this verse and the two

following verses (Heb. i. 10).

27." Permanes.

"

St. Jerome translates: Stabzs: Thou shalt

ever remain the same. "

Veterascent." St. Jerome translates:

Atterentur They shall come to an end, as a garment worn out

by long use.

28."

Opertorium" St. Jerome translates : Pallium, a cloak.

Mattei here admires the images of the Oriental poetry.


29." Habitabunt." Shall dwell there, that is, in the holy

city. "Semen eorum in saculum dirigetur" That is: Thou

wilt ever have a care of their posterity.1

PSALM VI., WHICH is PSALM CII. OF THE PSALTER.

The psalmist extols the divine mercy; but finding himself incapable

of praising and thanking God as his benefits deserve, he invites the

angels and all creatures to do so in his name.

1. BENEDIC anima mea Domino : et omnia, quse intra mesunt, nomini sancto ejus.

2. Benedic anima mea Domino: et noli oblivisci omnesretributiones ejus.

3. Qui propitiatur omnibus

iniquitatibus tuis : qui sanatomnes infirmitates tuas.

4. Qui redimit de interitu

vitam tuam : qui coronat te in

misericordia et miserationibus.

5. Qui replet in bonis de-siderium tuum : renovabiturut aquilae juventus tua.

6. Faciensmisericordias Do-minus : et judicium omnibusinjuriam patientibus.

7. Notas fecit vias s u a s

Moysi, filiis Israel voluntatessuas.

8. Miserator, et misericorsDominus : longanimis, et mul-tum misericors.

9. Non in perpetuum ira-

scetur : neque in seternumcomminabitur.

10. Non secundum peccatanostra fecit nobis: neque secundum iniquitates nostras re-

tribuit nobis.

1. BLESS the Lord, O mysoul : and let all that is withinme bless his holy name.

2. Bless the Lord, O mysoul : and never forget all hehath done for thee :

3. Who forgiveth all thy ini

quities : who healeth all thydiseases.

4. Who redeemeth thy life

from destruction : who crown-eth thee with mercy and compassion.

5. Who satisfieth thy desirewith good things : thy youthshall be renewed like the

eagle s :

6. The Lord doth mercies :

and judgment for all that suffer

wrong.7. He hath made his way

known to Moses, his wills tothe children of Israel.

8. The Lord is compassionate and merciful : long suffer

ing, and plenteous in mercy :

9. He will not always be

angry : nor will he threatenforever.

10. He hath not dealt withus according to our sins: norrewarded us according to our

iniquities.

1 The terms of this last verse suit perfectly the holy Church, which is

the city of God, in which a happy people always dwell under the infal

lible direction of the Vicar of Jesus Christ, until it becomes established

in the abode of the eternal beatitude.

Psalm VI.CH. of Psalter. 295

11. Ouoniam secundum al-

tituclinem cceli a terra : corro-

boravit misericordiam suamsuper timentes se.

12. Quantum distat ortusah occidente: longe fecit anobis iniquitates nostras.

13. Quomodo in iseretur pater filiorum, misertus est Do-minus tirnentibusse : quoniamipse cognovit figmentum nostrum.

14. Recordatus est quoniampulvis suinus : homo, sicutfcenum dies ejus, tamquamflos agri sic efflorebit.

15. Quoniam spiritus per-transibit in illo, et non sub-sistet: et non cognoscet am-plius locum suum.

1 6. Misericordia autem Domini ab aeterno, et usque in

aeternum super timentes eum.

17. Et justitia illius in filios

filiorum, his qui servant testa-mentum ejus :

1 8. Et memores sunt manda-torum ipsius, ad faciendum ea.

19. Dominus in ccelo paravitsedem suam : et regnum ipsiusomnibus dominabitur.

20. Benedicite Dominoomnes Angeli ejus: potentesvirtute, facientes verbum illius,

ad audiendam vocem sermo-num ejus.

21. Benedicite Dominoomnes virtutes ejus : ministri

ejus, qui facitis voluntatemejus.

22. Benedicite Dominoomnia opera ejus: in omniloco dominationis ejus, bene-dic anima mea Domino.

11. For according to the

height of the heaven above theearth : he hath strengthenedhis mercy towards them thatfear him.

1 2. As far as the east is fromthe west: so far hath he re

moved our iniquities from us.

13. As a father hath compassion on his children, so haththe Lord compassion on themthat fear him : for he knowethour frame.

14. He remembereth thatwe are dust: man s days areas grass, as the flower of thefield so shall he flourish.

15. For the spirit shall passin him, and he shall not be:and he shall know his place nomore.

1 6. But the mercy of theLord is from eternity, and unto

eternity upon them that fearhim.

17. And his justice untochildren s children, to such as

keep his covenant :

18. And are mindful of his

commandments to do them.19. The Lord hath prepared

his throne in heaven : and his

kingdom shall rule over all.

20. Bless the Lord, all ye his

angels: you that are mightyin strength, and execute his

word, hearkening to the voiceof his orders.

21. Bless the Lord, all hishosts: you ministers of histhat do his will.

22. Bless the Lord, all hisworks : in every place of his

dominion, O my soul, blessthou the Lord.

i." Omnia quce tntra me sunt." All my powers.

3."

Propitiator omnibus iniquitatibus tuis." He is propitious


that is, he pardons all thy sins. Thus nearly all interpret." Omnes infirmitates tuas" That is, as Mattei observes: All

thy infirmities, corporal and spiritual.

4." De interitu." St. Jerome translates: De corruptione .

and according to the Chaldee : De gehenna : That is: He de

livers thy corporal life from the death of the body, and thy

spiritual life from the death of the soul, whether it be from sin,

or as we may also understand, from hell." Coronat te." Ac

cording to Estius and others : He surrounds them on all sides.

5." Renovabitur ut aquilcejuventus tua" He will make thy

youth renewed, as the wings and the strength of the eagle are

renewed. This may be understood, as Mattei says, of the re

newal of the soul by baptism, and conversion to penance, ac

cording to the words of St. Paul : Exspoliantes vos veterem

hominem, cum actibus suis, et induentes novum, eum qui reno-

vatur. . . . Stripping yourselves of the old man with his deeds,

and putting on the new, him who is renewed . . . (Col. iii.

9. 10).

7." Vias suas" That is : The dispositions of his Providence.

8. God is compassionate and merciful, and he will manifest

to us the effects of his mercy."

Longanimis." He is slow to

punish, he is patient, but only up to a certain point.

9. If he is angry with any one, and if he threatens to abandon

him, his menaces will not last always if the sinner amends his

life.

10. Ah ! let us never cease to thank him, knowing that hehas not treated us as our sins deserve, and that he has not

punished us according to our wickedness.

13."

Figmentum nostrum"l That is : Our weakness.

14. He knows that we are only dust, and that man, living onthis earth, is like the grass, which to-day flowers in the field

and to-morrow withers and dies.

15."

Spiritus pertransibit in illo, et non subsistet." In this

life the spirit is not in man; but is passing on its way to eter

nity. "Non cognoscet amplius locum suum." That is : He doesnot return to know his place any more, that is, to begin over

again his past years.

17. "Justitia illius" His beneficent justice." Testamentum

ejus." His covenant, or his law,

1 Of what and how we are formed.

Psalm VILCIIL of Psalter. 297

19."

Regnum ipsius omnibus

will have to obey his rule.

dominabttur" That is: Ail

PSALM VII., WHICH is PSALM CIII. OF THE PSALTER.

According to the interpreters, this psalm presents a brilliant desci/f*

tion of the glory of the Saviour as manifested in the works of nature.

In it we find a eulogy of the wisdom and of the power that God lias,

shown forth in creating heaven and earth. The authcr of the argiu

ments, placed at the head of the psalms in the Compilation of Venice,

adds that we learn here how to see nature and the manifold variety ot

created things.

1. BENEDIC anima mea Domino: Domine Deus meusmagnificatus es vehementer.

2. Confessionem et decoreminduisti : amictus lumine sicut

vestimento :

3. Extendens ccelum sicut

pellem : qui tegis aquis supe-riora ejus.

4. Qui ponis nubem ascen-sum tuum : qui ambulas superpennas ventorum.

5. Qui facis angelos tuos

spiritus : et ministros tuos,

ignem urentem.6. Qui fundasti terram super

stabilttatem suam: non incli-

nabitur in saeculum saeculi.

7. Abyssus, sicut vestimen-

tum, amictus ejus : super mon-tes stabunt aquae.

8. Ab increpatione tua fu-

gient : a voce tonitrui tui for-

midabunt.

9. Ascendunt montes, et de-scendunt campi in locum quernfundasti eis.

10. Terminum posuisti,quern non transgredientur :

neque convertentur operireterram.

11. Quiemittisfontes incon-

1. BLESS the Lord, O mysoul : O Lord my God, thouart exceedingly great.

2. Thou hast put on praiseand beauty : and art clothedwith light as with a garment :

3. Who stretchest out theheavens like a pavilion : whocoverest the higher roomsthereof with water.

4. Who makest the clouds

thy chariot : who walkest uponthe wings of the winds.

5. Who makest thy angelsspirits : and thy ministers a

burning fire.

6. Who hast founded theearth upon its own base : it

shall not be moved foreverand ever.

7. The deep, like a garment,is its clothing; above themountains shall the watersstand.

8. At thy rebuke they shall

flee : at the voice of thy thunder they shall fear.

9. The mountains ascend,and the plains descend into the

place which thou hast foundedfor them.

10. Thou hast set a boundwhich they shall not pass over :

neither shall they return tocover the earth.

11. Thou sendest forth

2 98 Saturday at Matins.

vallibus : inter medium mon-tium pertransibunt aquae.

12. Potabunt omnes bestiae

agri : expectabunt onagri in

siti sua.

13. Super ea volucres cceli

habitabunt : de medio petra-rum dabunt voces.

14. Rigans montes de supe-rioribus suis: de fructu ope-ruin tuorum satiabitur terra.

15. Producens foenum ju-mentis, et herbam servituti

hominum :

16. Ut educas panem deterra : et vinum laetificet corhominis :

17. Ut exhilaret faciem in

oleo : et panis cor hominisconfirmet.

18. Saturabuntur lignacampi, et cedri Libani, quasplantavit : illic passeres nidifi-

cabunt.

19. Herodii domus dux est

eorum : montes excelsi cervis :

petra refugium herinaciis.

20. Fecit lunam intempora:sol cognovit occasum suum.

21. Posuisti tenebras, et

facta est nox : in ipsa pertransibunt omnes bestise silvae.

22. Catuli leonum rugientes,ut rapiant, et quaerant a Deoescam sibi.

23. Ortus est sol, et congre-gati sunt : et in cubilibus suis

collocabuntur.

24. Exibit homo ad opus

springs in the vales : betweenthe midst of the hills the watersshall pass.

12. All the beasts of thefield shall drink: the wildasses shall expect in their

thirst.

13. Over them the birds of

the air shall dwell : from themidst of the rocks they shall

give forth their voices.

14. Thou waterest the hills

from thy upper rooms : theearth shall be filled with thefruit of thy works :

15. Bringing forth grass for

cattle, and herb for the serviceof men :

16. That thou mayest bringbread out of the earth : andthat wine may cheer the heartof man :

17. That he may make theface cheerful with oil : andthat bread may strengthenman s heart.

1 8. The trees of the field

shall be filled, and the cedarsof Libanus which he hath

planted : there the sparrowsshall make their nests.

19. The highest of them is

the house of the heron. Thehigh hills are a refuge for theharts: the rock for the urchins.

20. He hath made the moonfor seasons: the sun knowethhis going down.

21. Thou hast appointeddarkness, and it is night: in it

shall all the beasts of the woodsgo about.

22. The young lions roaringafter their prey, and seekingtheir meat from God.

23. The sun ariseth, and theyare gathered together: and theyshall lie down in their dens.

24. Man shall go forth to

Psalm VILCIIL of Psalter. 299

suum : et ad operationcmsuam usque ad vesperum.

25. yuam magnificata sunt

opera tua Domine! omnia in

sapientia fecisti : impleta est

terra possessione tua.

26. Hoc mare magnum, et

spatiosum manibus: illic rep-tilia, quorum non est numerus.

27. Animalia pusilla cummagnis : illic naves pertransi-bunt.

28. Draco iste, quern for-

masti ad illudendum ei : omniaa te expectant, ut des illis

escam in tempore.29. Dante te illis, colligent :

aperiente te manum tuam,omnia implebuntur bonitate.

30. Avertente autem te fa-

ciem, turbabuntur: auferes

spiritum eorum, et deficient,et in pulverem suum rever-

tentur.

31. Emittes spiritum tuum,et creabuntur : et renovabisfaciem terrae.

32. Sit gloria Domini in sae-

culum : laetabitur Dominus in

operibus suis:

33. Oui respicit terram, et

facit earn tremere : qui tangitmontes, et fumigant.

34. Cantabo Domino in vita

mea: psallam Deo meo quam-diu sum.

35. Jucundum sit ei elo-

quium meum : ego vero delec-

tabor in Domino.36. Deficiant peccatores a

terra, et iniqui ita ut non sint :

benedic anima mea Domino.

his work: and to his laboruntil the evening.

25. How great are thy works,O Lord ! thou hast made all

things in wisdom : the earth is

filled with thy riches.

26. So is this great sea, whichstretcheth wide its arms : thereare creeping things withoutnumber.

27. Creatures little and

great : there, the ships shall go.

28. This sea-dragon whichthou hast formed to play therein : all expect of thee that thou

give them food in season.

29. What thou givest tothem they shall gather up :

when thou openest thy hand,

they shall all be filled with

good.30. But if thou turnest away

thy face, they shall be troubled :

thou shalt take away their

breath, and they shall fail, andshall return to their dust.

31. Thou shalt send forth

thy spirit, and they shall becreated : and thou shalt renewthe face of the earth.

32. May the glory of theLord endure forever : the Lordshall rejoice in his works.

33. He looketh upon the

earth, and maketh it tremble :

he toucheth the mountains,and they smoke.

34. I will sing to the Lordas long as I live: I will singpraise to my God while I have

my being.35. Let my speech be accept

able to him: but I will take

delight in the Lord.

36. Let sinners be consumedout of the earth, and the un

just, so that they be no more :

O my soul, bless thou the Lord.


1." Vehementer" St. Jerome translates: Nimis : Beyond

all measure, exceedingly. That is : Thou hast made Thygreatness known by Thy works in a wonderful manner.

2."

Confessionem" According to the Hebrew : Gloriam

Glory.1

3."

Pellcm" According to the Hebrew : Tentorium. "

Aquis"

Estius understands by this the clouds. According to Mattei,

this part of the heavens is really covered with waters. 2

4. Thou ridest upon a cloud, as upon a chariot which goeswhither Thou wiliest; Thou walkest flying on the winds as if

they were birds that had their wings extended.

5. Thou makest the celestial spirits who are always before

Thy throne Thy angels; and of these same spirits who burnwith the fire of Thy love Thou makest messengers, to execute

Thy orders with promptitude and efficacy. Thus St. Augustine interprets this verse; so also St. Gregory (In Evang. horn.

54) ; and this agrees with the absolute application that St. Paulmakes of it to the angels.

6." Stabilttatem suam." St. Jerome translates : Bases suas.

That is, as Lallemant well explains : Thou hast made it firm byits own weight; so that, as Mattei adds, it supports itself.

7."

Abyssus" Mattei says that this word in the language of

the Bible signifies an accumulation of waters. "

Stabunt"

According to the Hebrew : Stabant. The sense of the verse is :

There was a time when Thou didst cover the earth with watersin such a manner that these waters were higher than themountains (Gen, vii. 20).

8. Then at the sound of Thy voice, that is, of Thy command,as at the roar of threatening thunder, these waters withdrew,as if seized with terror in the place assigned to them, whichwas the sea.

9. At this command it seems that the mountains rose upand the plains descended to the place which Thou didst destine for them. 3

1 See Psalm xcv.12 The psalm seems to refer to the firmament which separates the

upper from the lower waters (Gen. i. 6). Gaume says that science hasestablished the existence of these higher waters. See Psalm cxlviii. 4.

3 This verse may be understood of the earth, and signifies that in

proportion as the waters retired the mountains seemed to rise up and

Psalm VIL CHI. of Psalter. 301

12."

Onagri." Wild asses, by which may be understood all

wild animals.

13. "Super ca." According to the Chaldee : Juxta eos.

Above or beside these fountains or these springs of water." De medio petraritm." According to the Hebrew : Inter ramos ;

or according to St. Jerome s translation : De medto ncmoruin

In the midst of the neighboring groves.

14. Thou waterest the mountains with the upper waters,

which descend from the clouds; thus the earth by Thy Provi

dence shall be satisfied, and shall abound in fruit.

1 6." Vinuui Icetificet cor hoininis" Here St. John Chrysos-

tom makes this reflection :

" Some say : Let there be no wine ;

but we should rather say: Let there be no drunkenness; for

wine is the work of God, but drunkenness the work of the

devil" (Ad pop. Ant. Horn. i).

17. We should here remark, that according to Theodoret,

Maldonatus, Menochius, Tirinus, and others, the Orientals used

to anoint the face with oil to show a cheerful countenance.

The sense then is : Thou producest the olives, the oil of whichserves to anoint the countenance to make it look joyous, and

grain to make bread wherewith to sustain the life of man.

18." Saturabuntur.

"

Shall be sated with these waters of

fountains and of rains."

Ligna cainpi."

Mattei hereby under

stands wild plants."

Passeres." The sparrows and the other

birds.

19."

Herodii." It is uncertain what kind of bird this namedenotes: according to St. Jerome, it is the kite; but Estius,

Lallemant, and others, following the Chaldee, say that it is the

stork. " Hcrodti domus dux est eorum." According to the

Hebrew : Hcrodii abies est domus ejus. That is : The top of the

fir-tree is her house. " Hermaciis" According to the Greek,

Leporibus For the rabbits. See Mattei.

the valleys to lower themselves; but it may also be understood of the

waves, which, pressed by the order of the Most High, rose up like mountains, and lowered themselves like valleys by rolling into the abyssesthat were prepared for them. Moreover, the Lord said to the sea:

Thou shalt come so far, and no farther: Usque hue venics, et non pro-cedes amplius, et hie confringfs tumentes flucttis tuos Hitherto thou

shalt come, and shalt go no farther, and here thou shalt break thy

swelling waves (Job, xxxviii. n),


20." Fecit lunam in tempore" The Hebrews used to regu

late their calendar by the moon: A luna signum diet festi

From the moon is the sign of the festival day (Ecclus. Ixiii. 7).

" Sol cognovit occasum suuni." The sun runs its course to its

setting; or as Malvenda explains the verse, the sun knows howto go through its course without the variations incident to the

.moon.

22. The lions come forth roaring with their cubs to seek for

prey in the forests; and by their roaring they seem to ask of

God their food.

25." Possessione tua." According to the Greek: Creatura

tua With Thy creatures. Menochius and Mattei explain

thus : The earth is filled with the goods that Thou hast created.

26."

Reptilia" Properly: Reptiles, animals without legs,

that crawl on their bellies. Here the word signifies every kind

of fish.

28. "Draco." St. Jerome writes: Leviathan. Others, as

Lallemant, and perhaps all, commonly say that it is the whale ;

but according to Mattei this is not certain; it is only certain

that some sea-monster is signified. "Ad illudendum ez." Ac

cording to the Hebrew: Ut luderct in eo. Thus it is understood by Maldonatus, Estius, Sa, Malvenda, Mattei, etc.

30. That is : If Thou withdraw Thy gracious looks, they wlli

languish ; Thou wilt take away their life and they will cease to

be; they return to the dust whence Thou didst draw them.

31. That is: Thou wilt send forth the breath of life into

other animals, to which Thou wilt give being, and thus Thouwilt renew the face of the earth. Du Hamel applies this in a

mystical sense to the Holy Ghost, who by his grace renews the

face of the earth, that is, of the souls living in this world;and

thus the Church uses this verse in her Liturgy at Pentecost.

32. That is: Let then the Lord be glorified forever! and let

us act in such a manner that he may rejoice in us, who are his

works, and that he may not be saddened by our faults.

33. That is : Let us beware of provoking this powerful Lord,who with a single glance makes the earth tremble, and who bytouching the mountains causes them to smoke with his thunderand lightning, as he did on Mount Sinai: Totus autem monsSinai fumabat And all Mount Sinai was in a smoke (Exod*xix. 18).

Psalm VIII.CIV. of Psalta

PSALM VIII., WHICH is PSALM CIV. OF THE PSALTER.

The prophet urges the Jews to praise God, and to thank him for all

a benefits bestowed on their fathers. 1

1. CONFITEMINI Domino, et

invocate nomen ejus : annun-tiate inter Gentes opera ejus.

2. Cantate ei, et psallite ei :

narrate omnia mirabilia ejus.

3. Laudamini in nominesancto ejus: laetetur cor quae-rentium Dominum.

4. Quaerite Dominum, etcon-firmamini : quaerite faciern ejussemper.

5. Mementote mirabilium

ejus, quae fecit : prodigia ejus,et judicia oris ejus.

6. Semen Abraham, serviejus : filii Jacob electi ejus.

7. Ipse Dominus Deus nos-ter: in universa terra judiciaejus.

8. Memor fuit in saeculumtestamenti sui : verbi, quodmandavit in m i 1 1 e genera-tiones :

9. Quod disposuit ad Abraham : et juramenti sui adIsaac :

10. Et statuit illud Jacob in

praeceptum : et Israel in testa-mentum aeternum :

11. Dicens: Tibi dabo ter

rain Chanaan, funiculum here-ditatis vestrae.

12. Cum essent numero bre-

vi, paucissimi et incolae ejus :

13. Et pertransierunt degen-

1. GIVE glory to the Lord,and call upon his name : declare his deeds among theGentiles.

2. Sing to him, yea singpraises to him : relate all his

wondrous works.

3. Glory ye in his holy name :

let the heart of them rejoicethat seek the Lord.

4. Seek ye the Lord, and be

strengthened : seek his faceevermore.

5. Remember his marvellousworks which he hath done : his

wonders, and the judgments ofhis mouth.

6. O ye seed of Abraham hisservant : ye sons of Jacob hischosen.

7. He is the Lord our God :

his judgments are in all theearth.

8. He hath remembered hiscovenant forever; the wordwhich he commanded to athousand generations.

9. Which he made to Abraham ; and his oath to Isaac :

10. And he appointed thesame to Jacob for a law : andto Israel for an everlastingtestament.

11. Saying: To thee will I

give the land of Chanaan, thelot of your inheritance.

12. When they were but asmall number, yea very few,and sojourners therein :

13. And they passed from

1 The first fifteen verses of this psalm form part of the Canticle of

David (i Paral. xvi. 8-22), but with some differences of expression.


te in gentem, et de regno ad

populum alterum.

14. Non reliquit hominernnocere eis : et corripuit pro eis

reges.

15. Nolite tangere chnstosmeos : et in prophetis meis no-

lite malignari.1 6. Et vocavit famem super

terram : et omne firmamentum

panis contrivit.

17. Misit ante eos virum : in

servum venumdatus est Joseph.

1 8. Humiliaverunt in com-

pedibus pedes ejus, ferrum per-transiit animam ejus, donee ve-

niret verbum ejus.

19. Eloquium Domini in-

flammavit eum : misit rex, et

solvit eum ; princeps populo-rum, et dimisit eum.

20. Constituit eum dominumdomus suae : et principem om-nis possessionis suse :

21. Ut erudiret pri ncipesejus sicut semetipsum : et se-

nes ejus prudentiam doceret.

22. Et intravit Israel in

^Egyptu-m : et Jacob accolafuit in terra Cham.

23. Et auxit populum suumvehementer : et firmavit eumsuper inimicos ejus.

24. Convertit cor eorum utodirent populum ejus : et do-lum facerent in servos ejus.

25. Misit Moysen servumsuum : Aaron quern elegit ip-sum.

26. Posuit in eis verba sig-norum suorum, et prodigio-rum in terra Cham.

27. Misit tenebras, et obscu-ravit : et non exacerbavit sef-mones suos.

28. Convertit aquas eorurr

nation to nation, and from one

kingdom to another people.14. He suffered no man to

hurt them : and he reprovedkings for their sakes.

15. Touch ye not my anointed : and do no evil to myprophets.

16. And he called a famine

upon the land : and he brokein pieces all the support of

bread.

17. He sent a man before

them ; Joseph, who was sold

for a slave.

18. They humbled his feet in

fetters, the iron pierced his

soul, until his word came.

19. The word of the Lord in

flamed him : the king sent, andhe released him; the ruler of

the people, and he set him at

liberty.20. He made him master of

his house : and ruler of all his

possessions :

21. That he might instruct

his princes as himself: andteach his ancients wisdom,

22. And Israel went into

Egypt: and Jacob was a so-

journer in the land of Cham.23. And he increased his peo

ple exceedingly : and strengthened them over their enemies.

24. He turned their heart to

hate his people: and to deal

deceitfully with his servants.

25. He sent Moses his ser

vant : Aaron the man whom hehad chosen.

26. He gave them power to

show his signs, and his wonders in the land of Cham.

27. He sent darkness, andmade it obscure: and grievednot his words.

28. He turned their waters

Psalm VIII. CIV. of Psalter. 305

in sanguinem : et occidit pis-ces eorum.

29. Edidit terra eorum ranasin penetralibus regum ipsorum.

30. Dixit, et venit coenomyia :

et cinifes in omnibus fmibuseorum.

31. Posuit pluvias eorumgrandinem : ignem comburen-tem in terra ipsorum.

32. Et percussit vineas eorum, et ficulneas eorum : et

contrivit lignum finium eorum.

33. Dixit, et venit locusta, et

bruchus, cujus non erat nu-merus :

34. Et comedit omne fcenumin terra eorum : et comeditomnem fructum terrse eorum.

35. Et percussit omne pri-

mogenitum in terra eorum :

primitias omnis laboris eorum.36. Et eduxit eos cum ar-

gento et auro : et non erat in

tribubus eorum infirmus.

37. Laetata est ^gyptus in

profectione eorum : quia incu-buit timor eorum super eos.

38. Expandit nubem in pro-tectionem eorum, et ignem utluceret eis per noctem.

39. Petierunt, et venit co-turnix : et pane cceli saturaviteos.

40. Dirupit petram, et flux-erunt aquae : abierunt in siccoflumina :

41. Quoniam mem or fuit

verbi sancti sui, quod habuitad Abraham puerum suum.

42. Et eduxit populum suumin exultatione, et electos suosin laetitia.

into blood : and destroyedtheir fish.

29. Their land brought forth

frogs in the inner chambers oftheir kings.

30. He spoke, and there camedivers sorts of flies : and scin-

iphs in all their coasts.

31. He gave them hail for

rain : a burning fire in theirland.

32. And he destroyed their

vineyards and their fig-trees :

and he broke in pieces thetrees of their coasts.

33. He spoke, and the locust

came, and the bruchus, ofwhich there was no number:

34. And they devoured all

the grass in their land: andconsumed all the fruit of their

ground.35. And he slew all the first

born in their land : the first-

fruits of all their labor.

36. And he brought themout with silver and gold : andthere was not among theirtribes so much as one that wasfeeble.

37. Egypt was glad whenthey departed : for the fear ofthem lay upon them.

38. He spread a cloud for

their protection, and fire to

give them light in the night.39. They asked, and the quail

came : and he filled them withthe bread of heaven.

40. He opened the rock, andwaters flowed : rivers ran downin the dry land.

41. Because he rememberedhis holy word, which he had

spoken to his servant Abraham.

42. And he brought forthhis people with joy, and his

Chosen with gladness.

20


43. Et dedit illis regiones 43. And he gave them theGentium : et labores populo- lands of the Gentiles : and theyrum possederunt : possessed the labors of the

peoples :

44. Ut custodiant justifica- 44. That they might observetiones ejus, et legem ejus re- his justifications, and seek after

quirant. his law.

3." Laicdamini in nomine sancto ejus" That is: Render

yourselves worthy of praise by your zeal in procuring glory to

his holy name. 1

4. Be constant in seeking God; try to be in spirit always in

his presence.2

5."

Judicia artsejus."

His commandments, or his law.

6. I say this to you who are the posterity of Abraham, and

the servants of the Lord ; to you, children of Jacob, who are

the chosen people of God. 3

7. "/;/ universa terra judicia ejus."That is: He governs

the whole earth.

8. He has always been mindful of his covenant with his

servants, and of the promise that he made them in words that

expressed his will, to make all subsequent generations have

part therein.

10."

PrcBceptum." According to the Hebrew: Statutum,Decretum. "Testamentum ceternum" A covenant or compactthat was always to be observed.

11." Terrain Chanaan" The Land of Promise, where the

Chanaanites dwelt. " Funiculum hereditatis vestrce" This

1 "

Laudamini" St. Jerome translates the Hebrew : Exsultate ;

and Bellarmine : Laudate vos ipsos; which the learned Cardinal thus

explains : Congratulate yourselves or glory, not in yourselves or in

your virtue, but in this that the holy name of God has been manifested

to you, according to the advice of the Apostle : Qui ghriatur, in Domino glorietur He that glorieth, may glory in the Lord (i Cor. i. 31).

In Paralipomenon we read simply : Laudate nomen sanctum ejus

Praise ye his holy name (i Par. xvi. 10).2 Seek always his face.

" Fademejus." That is, his benevolent

looks, his favor, his grace, by avoiding all that may displease him, and

by doing what is agreeable to him.3 " Servi . . . Electi" According to the Greek, these words are in

the plural.

Psalm VHLCIV. of Psalter. 307

land will be possessed by your children as an inheritance dis

tributed with a line of cord. 1

1 2."

Incolce." According to the Hebrew : Peregrini, Advencc.

13. The patriarchs Abraham, Isaac, and Jacob had to passfrom one country to another, as from Palestine to Egypt (Gen.

xii., xx., xxvi., xxviii., xxxi., Ixvi.).

15." Christos meos . . . Prophetis mez s." My anointed . . .

my prophets ; that is, the patriarchs.2

16." Firmamentum panis." That is: The support of human

life, which consists in bread. 3

17. He ordained that Joseph, who had been sold by his

brethren, should be taken before them into Egypt, and thus

deliver them from famine (Gen. xxxvii. 28).

1 8." Ferrum per transitt antmam e/ us." According to the

Greek: Anima, instead of " Am wam." The Hebrew may be

understood either way ; but Bellarmine says that in the Vul

gate the sense is clearer, and that thus St. Jerome, St. Augustine, and others explain the passage ; namely: The pain caused

by the iron fetters afflicted the soul of Joseph. "Donee veni-

ret verbumejus."

That is: Until the accomplishment of his

prophecy concerning the release from prison of Pharao s chief

butler, which release was followed by his own (Gen. xl. 12, xli. 9).

19. The spirit of prophecy with which Joseph felt himself

inspired was as a torch which inflamed him; that is, which

encouraged him to make this prediction. Then king Pharao,this prince of many peoples, set him at liberty.

20."

Princtpem omnis possessions sua?" Chief of his whole

kingdom,21.

"

Principes ejus" The great men of his court, of his

possessions." Senex

ejus." The ancients of his council.

1 The promises of God to Abraham, Isaac, and Jacob may be seen in

Gen. xii. 7, xiii. 15, xvii. 7, xxvi. 3, xxviii. 13. On the word " Funi-

culum," see Psalm Ixxvii. 60.

2 Abraham, Isaac, and Jacob, called Christs, or Anointed, and Prophets, because they were specially consecrated to the service of God,exercised the functions of the priesthood, and foretold the future (Gen.xx. 7, xxvii. 49).

"

Firmamentum." According to the Hebrew : Baculum the Staff,

as we read in Leviticus : Postquam confregero baculum pants vestri

After I have broken the staff of your bread (Lev. xxvi. 26).

08 Saturday at Matins.6

22. "Israel . , .Jacob! Jacob with his family." Terra

Cham. Egypt. We have already said (see Psalm Ixxvii. 56)

that this country was peopled by the descendants of Cham, son

of Noe;

it was Mesraim, son of Cham, who first established

himself in Egypt.

24. That is : By multiplying the Israelites, God gave occasion

to the Egyptians to be exasperated against his faithful people,

to seek every means of oppressing his servants (Exod. i.).

25. Then the Lord sent his servant Moses, and Aaron his

brother whom he chose to be his fellow-helper."

Ipsum."

Bellarmine observes that the Hebrew may be rendered by Ei ;

but he says, with St. Augustine, that among the Hebrews the

word Ipsum is used simply for elegance, and therefore adds

nothing to the sense. 1

26." Verba signornm." A Hebraism, which means: The

power to work miracles.

27. In this verse, and in the eight following verses, David

describes the miraculous prodigies wrought to punish the

Egyptians." Misit tenebras" This darkness lasted three days

(Exod. x. 22)." Non e.xacerbavit sermones suos" Some would

omit the particle Non ; but according to Bellarmine this cor

rection is admissible;

for the Vulgate here agrees with the

Hebrew text, of which the rendering is : Non exaccrbaverunt

sermones ejus. That is: Moses and Aaron did not resist the

orders of God, who had commanded them to work those

wonders. 2

38."

Expandit mibem in protectionem eorum." The Lord

spread a cloud above the waters to protect them from the

heat of the day. But here we must remark with Bellarmine

1 St. Jerome translates as it is in the Greek: Sibi. The fact is, as

Moses brought forward difficulties, God gave him his brother as an

assistant (Exod. iv. 15)."2 St. Jerome translates : Non fuerunt increduli verbis ejus They

were not incredulous as to his words. Here is another interpretation

adopted by many : He (God) did not belie his words. According to

the Greek, we have Quia instead of Et non; literal translation : Quia

exacerbaverunt sermones ejus. We must remark that the psalmist doesnot try to recall all the plagues of Egypt, nor to follow the historical

order, as in Exodus vii.; darkness was a new plague. See PsalmIxxvii. 49-56.

Psalm VIII.CIV. of Psalter. 309

that this cloud is not the pillar spoken of in Exodus: Domi-mts autem prcecedebat eos, ad ostendendam viam, per diem in

columnam nubis And the Lord went before them to show the

way by day in a pillar of cloud (Exod. xiii. 21). The pillar wasto go before them to show them the way, and not to be spreadout over their heads ; moreover, the cloud spread out abovethem could not take the shape of a pillar. Hence, adds Bellar-

mine, we are justified in saying that besides the pillar of cloudwhich went before the Israelites, a;id which once we read wentbehind them to protect them against the Egyptians {Exod. xiv.

19), there was another cloud spread out over them to shelter

them from the heat during their journey. This explanation is

supported by the Hebrew text, which St. Jerome thus renders :

Expandit mtbem in tentorium He spread out a cloud for a tent

or covering; as well as by the following words in the Book of

Wisdom : Ftiif Hits in velamento diei, et in luce stellancm pernoctcm She was to them for a covert by day, and for the lightof stars by night ( Wisd. x. 17).

39. The Israelites asked for means to feed on flesh andbread; the Lord sent among them an abundance of quails,and he satiated them with manna, which he caused to fall

from heaven.

40. They were thirsty, and the Lord by the hand of Mosesbroke a rock, whence ran waters seen flowing as torrents in

that arid place (Num. xx. n).2

43." Labores populorum possederunt.

"

They came into possession of the labors of those nations, that is, of the cities

which they had built, and of the fields which they had cul

tivated.

1 Menochius (Exod. xiii. 21) expresses the same opinion by quotinganother text : Nudes quoqite Domini super cos erat per diem The cloud

also of the Lord was over them by day when they marched (Num. x.

34). He joins to it the Greek version in these words : Nudes Domini

fuit obumbrans super eos In this arid desert, in which the people of

God passed forty years, the heat of the day must have been excessive.2 For this verse and the preceding see Psalm Ixxvii. 18, and the fol

lowing verses. The last verses sum up the benefits of God, accordingto promise, and the obligations of his people.

3 io Saturday at Matins.

PSALM IX., WHICH is PSALM CV. OF THE PSALTER.

The psalmist exhorts the Israelites to thank the Lord for all the

wonders wrought in their behalf from the time that they left Egypt till

the time of the Judges, and reproaches them for their ingratitude to the

Lord. A matter of confusion for us Christians, who have received from

God far greater benefits.

1. CONFITEMINI Dominoquoniam bonus: quoniam in

sseculum misericordia ejus.2. Quis loquetur potentias

Domini, auditas faciet omneslaudes ejus ?

3. Beati, qui custodiunt ju-dicium, et faciunt justitiam in

omni tempore.4. Memento nostri Domine

in beneplacito populi tui : visi-

ta nos in salutari tuo:

5. Ad videndum in bonitateelectorum tuorum, ad laetan-

dum in laetitia gentis tuae : ut

lauderis cum hereditate tua.

6. Peccavimus cum patribusnostris : injuste egimus, iniqui-tatem fecimus.

7. Patres nostri in ^gyptonon intellexerunt mirabilia tua:

non fuerunt memores multitu-dinis misericordise tuae.

8. Et irritaverunt ascenden-tes in mare, mare Rubrum.

9. Et salvavit eos propternomen suum : ut notam face-ret potentiam suam.

10. Et increpuit mare Rub-rum, et exsiccatum est : et de-duxit eos in abyssis sicut in

deserto.n. Et salvavit eos de manu

odientium : et redemit eos demanu inimici.

12. Et operuit aqua tribulan-tes eos: unus ex eis non re-mansit.

1. GIVE glory to the Lord,for he is good : for his mercyendureth forever.

2. Who shall declare the

powers of the Lord ? who shall

set forth all his praises?3. Blessed are they that keep

judgment, and do justice at all

times.

4. Remember us, O Lord, in

the favor of thy people : visit

us with thy salvation.

5. That we may see the goodof thy chosen, that we may re

joice in the joy of thy nation :

that thou mayest be praisedwith thy inheritance.

6. We have sinned with ourfathers : we have acted unjustly, we have wrought iniquity.

7. Our fathers understoodnot thy wonders in Egyptthey remembered not the multitude of thy mercy.

8. And they provoked towrath going up to the sea,even the Red Sea.

9. And he saved them for

his own name s sake: that he

might make his power known.10. And he rebuked the Red

Sea, and it was dried up : and heled them through the depths,as in a wilderness.

11. And he saved them fromthe hand of them that hatedthem : and he redeemed themfrom the hand of the enemy.

12. And the water coveredthem that afflicted them : therewas not one of them left.

Psalm IX. CV. of Psalter.

13. Et crediderunt verb is

ejus : et laudaverunt laudem

ejus.

14. Cito fecerunt, obliti sunt

operum ejus: et non sustinue-runt consilium ejus.

15. Et concupierunt concu-

piscentiam in deserto: et ten-

taverunt Deum in aquoso.

16. Et dedit eis petitionemipsorum: et misit saturitatemin animas eorum.

17. Et irritaverunt Moysenin castris : Aaron sanctum Domini.

1 8. Aperta est terra, et de-

glutivit Dathan : et operuit

super congregationem Abiron.

19. Et exarsit ignis in syna-goga eorum : flamma combus-sit peccatores.

20. Et fecerunt vitulum in

Horeb : et adoraverunt sculp-tile.

21. Et mutaverunt gloriamsuam in similitudinem vituli

comedentis fcenum.22. Obliti sunt Deum, qui

salvabit eos, qui fecit magnaliain /Egypto, mirabilia in terra

Cham : terribilia in mari Ru-l)-o. .

23. Et dixit ut disperderetcos : si non Moyses electus

ejus stetisset in confractionein conspectu ejus.

24. Ut averteret iram ejus,ne disperderet eos: et pro ni-

hilo habuerunt terrain deside-

rabilem :

25. Non crediderunt verbo

ejus, et murmuraverunt in ta-

bernaculis suis: non exaudie-runt vocem Domini.

26. Et elevavit manum suamsuper eos : ut prosterneret eosin deserto:

13. And they believed his

words: and they sang his

praises.

14. They had quickly done,

they forgot his works : and theywaited not for his counsel.

15. And they coveted their

desire in the desert : and theytempted God in the place without water.

16. And he gave them their

request : and sent fulness into

their souls.

17. And they provokedMoses in the camp: Aaron, the

holy one of the Lord.1 8. The earth opened and

swallowed up Dathan : andcovered the congregation of

Abiron.

19. And a fire was kindledin their congregation : theflame burnt the wicked.

20. They made also a calf in

Horeb : and they adored the

graven thing.21. And they changed their

glory into the likeness of a calf

that eateth grass.22. They forgot God, who

saved them, who had donegreat things in Egypt, wondrous works in the land of Cham:terrible things in the Red Sea.

23. And he said that hewould destroy them : had notMoses his chosen stood beforehim in the breach :

24. To turn away his wrath,lest he should destroy them :

and they set at naught the desirable land.

25. They believed not his

word ; and they murmured in

their tents : they hearkenednot to the voice of the Lord.

26. And he lifted up his handover them : to overthrow themin the desert :


27. Et ut dejiceret semen eo-

rum in nationibus: et disper-

geret eos in regionibus.28. Et initiati sunt Beelphe-

gor : et comederunt sacrificia

mortuorum.29. Et irritaverunt eum in

adinventionibus suis : et mul-

tiplicata est in eis ruina.

30. Et stetit Phinees, et pla-cavit : et cessavit quassatio.

31. Et reputatum est ei in

justitiam, in generationem et

generationem usque in sempi-ternum.

32. Et irritaverunt eum ad

aquas contradictionis : et vex-atus est Moyses propter eos:

quia exacerbaverunt spiritumejus.

33. Et distinxit in labiissuis:non disperdiderunt Gentes,quas dixit Dominus illis.

34. Et commixti sunt inter

Gentes, et didicerunt opera eo-rum : et servierunt sculptilibuseorum : et factum est illis in

scandalum.

35. Et immolaverunt filios

suos, et filias suas daemoniis.

36. Et effuderunt sanguineminnocentem: sanguinem filio-

rum suorum et filiarum sua-

rum, quas sacrificaverunt

sculptilibus Chanaan.37. Et infecta est terra in

sanguinibus, et contaminataest in operibus eorum : et for-

nicati sunt in adinventionibussuis.

38. Et iratus est furore Do-minus in populum suum : et

abominatus est hereditatemsuam.

39. Et tradidit eos in manus

27. And to cast down their

seed among the nations : and to

scatter them in the countries.28. They also were initiated

to Beelphegor; and ate thesacrifices of the dead.

29. And they provoked himwith their inventions : and destruction was multiplied amongthem.

30. Then Phinees stood up,and pacified him: and the

slaughter ceased.

31. And it was reputed tohim unto justice, to generationand generation for evermore.

32. They provoked him alsoat the Waters of Contradiction :

and Moses was afflicted for

their sakes : because they ex

asperated his spirit.

33. And he distinguishedwith his lips. They did not

destroy the nations of whichthe Lord spoke unto them.

34. And they were mingledamong the heathens, and learned their works: and servedtheir idols, and it became a

stumbling-block to them.

35. And they sacrificed their

sons, and their daughters todevils.

36. And they shed innocentblood : the blood of their sonsand of their daughters whomthey sacrificed to the idols of

Chanaan.

37. And the land was polluted with blood, and was defiled with their works: and

they went a whoring with theirown inventions.

38. And the Lord was ex

ceedingly angry with his people : and he abhorred his in

heritance.

39. And he delivered them

Psalm IX. CV. of Psalter. 313

Gentium, et dominati sunt eo-rum qui oderunt eos.

40. Et tribulaverunt eos ini-

mici eorum, et humiliati suntsub manibus eorum: saepe li-

beravit eos.

41. Ipsi autem exacerbave-runt eum in consilio suo : ethumiliati sunt in iniquitatibussuis.

42. Et vidit cum tribularen-tur: et audivit orationem eorum.

43. Et memor fuit testamentisui: et pnenituit eum secun-dum multitudinem misericor-diae suae.

44. Et dedit eos in miseri-cordias in conspectu omniumqui ceperant eos.

45. Salvos nos fac DomineDeus noster: et congrega nosde nationibus :

46. Ut confiteamur nominisancto tuo: et gloriemur in

laude tua.

47. Benedictus Do minusDeus Israel a saeculo et usquein saeculum : et dicet omnispopulus: Fiat, fiat.

into the hands of the nations:and they that hated them haddominion over them.

40. And their enemies afflict

ed them : and they were humbled under their hands: manytimes did he deliver them.

41. But they provoked himwith their counsel : and theywere brought low by their ini

quities.

42. And he saw when theywere in tribulation : and heheard their prayer.

43. And he was mindful ofhis covenant : and repented ac

cording to the multitude of his

mercy.44. And he gave them unto

mercies, in the sight of all thosethat had made them captives.

45. Save us, O Lord, ourGod : and gather us fromamong the nations.

46. That we may give thanksto thy holy name, and mayglory in thy praise.

47. Blessed be the Lord theGod of Israel from everlastingto everlasting: and let all the

people say : So be it, so be it.

1." f s&cufam." St. Jerome translates : In sternum.

2."

Loquetitr" According to the Chaldee : Eloqui poterit.That is : Who shall show forth . . . ?

3. "Judictum."

Judgment, equity, or the law of God. 2

4. 5. In the Hebrew, according to St. Jerome and the other

interpreters, instead of the plural,"

Nostri" etc., is found the

singular, namely : Met, Me, Videam, Lceter.* " In beneplactto po -

" Onines laudesejus."

All the praises that he merits for the marvelsof his goodness, mercy, power, wisdom, etc. The psalm begins byacknowledging that his subject is above his strength.

2It is by this means that the Lord is deservedly praised. Rectos decet

cottavdettio Praise becometh the upright (Ps. xxii. i). Petition for

this grace in the two following verses.3 In the Greek version the plural is used as it is in Latin. Bellarmine

20

3 1 4 Saturday at Matins.

puli tut." St. Jerome translates : In repropitiatione populi tui.

That is: According to the goodness which Thou hast so often

shown towards Thy people. "In salutari tuo."

According to

the Hebrew : In salute tua ; and according to the Chaldee : In

redemptionc tua. That is : By sending us salvation, or redemption through Jesus Christ, as St. Augustine explains: Ipse est

eniui Salvator . . . ; de illo quippe dixit Simeon scnex : Quiaviderunt oculi met salutare tuum Because my eyes have seen

Thy salvation. "Ad videndum in bonitate" According to the

Hebrew: Ut videam bonum ; or, according -to St. Jerome, bona

In order that I may see the good things prepared for Thyelect.

" Ad Icetandum in Icstitia gentis tuce." That is, accord

ing to the Hebrew : That I may rejoice in the joy, or that I

may have part in the joy, of Thy faithful people." Ut lauderis

cum kereditate tua." That is: That Thou mayest be forever

praised in the midst of this people who are Thy inheritance, or

Thy domain, chosen for all eternity.

7. That is : They did not appreciate the wonders wrought byThee for their deliverance, and too soon they forgot Thy manymercies towards them.

8. "Ascendentes in mare" According to the Hebrew: Juxtamare. That is : They provoked Thy anger near the Red Sea,

where they received so many benefits (Exod. xiv.).

10. Here the prophet returns to speak of the benefits donethem in their progress through the Red Sea. "

Increpuit MareRiibrum." St. Jerome translates: Comminatus est Mari Rubro.God threatened the Red Sea to make it obey ; that is, he badethe Red Sea to dry up, its waters withdrawing on both sides to

make a way for the Israelites.

13. They then chanted the Canticle of Moses (Exod. xv.).

14. "Fecenmt." They made a change." Obliti sunt operum

ejus" They forgot all the wonders that God had wrought in

explains and conciliates well the two numbers by saying that it is the

people who speak, or the psalmist in the name of the people ;this can

be expressed in the plural as well as in the singular. In these fewwords he asks for the election or predestination, justification, or glori

fication, which are the principle, the means, and the end of eternal

beatitude in order that God may be praised there in a perfect manner.We may remark that the rest of the psalm is found in the plural, evenin the Hebrew : Peccavimus, etc.

Psalm IX. CV. of Psalter. 3 1 5

their favor." Non sustinuerunt consilium

ejus."St. Jerome

translates : Non expectavcrunt voluntatem ejus They would not

wait for the execution of his will.

15." In inaguosa" St. Jerome translates: In solitudine*

16." Misit saturitatem in animas eorum." That is: God sent

them to satiety the food that they craved.

17."

Irritaverunt" According to the Hebrew : Inmdcrunt ;

and the Chaldee : Invidia commoti sunt. Reference is here

made to the envy that Dathan and Abiron, named in the fol

lowing verse, had conceived against Moses and Aaron on see

ing them constituted leaders of the people, envy that led them

to address to Moses and Aaron these words : Cur elevamini

super populum Domini? Why lift you up yourselves above the

people of the Lord ? (Num. xvi. 3.)" Sanctum Domini. Aaron,

consecrated to God as his priest.

1 8. The earth swallowed them both up, with all those that

had joined their party of revolt (Num. xvi. 32).

19."

Synagoga corum" The multitude of those that murmured the following day {Num. xvi. 41).

20. The psalmist refers here to another rising of the Israel

ites, when they worshipped the golden calf (Exod. xxxii.). "In

Horeb" near Mount Horeb, or Sinai.

21." Gloriam sitam." Some understand these words to mean

the glory of the Israelites;but according to the Chaldee we

read: Gloriam Domini sui ; and Estius says the sense of the

verse is : They gave to the image of a calf the glory that is due

to God. 2

23. That is : God then declared that he would destroy his

people (Exod. xxii. 10), and so he would have done if Moses,

whom he had chosen to be their leader, had not interposed in

his presence as their mediator. 3 " In confractione."

Accord-

1 "

Concupicrunt concupiscentiam." Bossuet explains this by saying :

Vehtmentissime concuplverunt cibos. See Psalm Ixxvii., verse 20, and

the following verses.

2 " Gloriam sunm." Bellarmine, Menochius, Carrieres, Gaume, etc.,

thus explain: The true God who was, or was contributory to, their

glory. It seems to us that the psalmist explains clearly enough the

following verse: Deum qui salvabit eos . . . The God who wroughtso many wonders to save them.

3 This example, as Bellarmine and St. Augustine remark, shows the

3 1 6 Saturday at Matins.

ing to the Hebrew: /;/ ruptura, or divisione ; and St. Jerometranslates: Medius (stetisset medius contra factem illius).

24. "Terrain desiderabilem" The land that God had promised them, and that was so worthy of their desires.

26, 27." Manum suam" His hand armed with the sword of

justice. Bellarrnine here remarks that the first of these chas

tisements was inflicted in the desert itself, where all the mur-

murers twenty years old and upwards were condemned to die

(Num. xiv. 29) ; the second, namely, the dispersion, had its ac

complishment later on, at first by means of the king of Babylon,

and more fully afterwards by Titus and Vespasian.

28. Here David mentions another sin of the Israelites which

they committed when, led away by the daughters of Moab, they

began to worship their idol Beelphegor (Num. xxv.). Don

Calmet, in a dissertation at the beginning of the Book of Numbers, shows that Beelphegor is the same as Adonis. " Sacri-

ficia mortuorum" St. Jerome translates : Victimas mortuo-

rum. That is: Sacrifices offered to dead gods, such as are the

gods of the Gentiles; while our true God is a living God.

29. "In adinventionibus sitis." With their perverse inven

tions, that is, with their superstitions."

Multiplicata est in eis

ruina." According to the Hebrew: Erupit in eos plaga. That

is : A great slaughter was made of them on account of this

sacrilege; the number of those that perished on this occa

sion amounted to twenty-four thousand (Num. xxv. 9).

30. Phinees, grandson of Aaron, burning with zeal for God,slew one of the transgressors of the law, with his accomplice."

Stetit." He stood firm for the honor of the law. "

Placavit."

St. Jerome translates: Dijudicavit He judged and punishedthe guilty one. Others, according to the Chaldee : Oravit ; or

Oratione placavit He interposed by praying for his people, and

appeased the anger of God. 1 "

Cessairit quassatio." That is,

great power of the intercession of the saints with God; and, surely,

without the continual prayers of the servants of God the world wouldnot continue long.

1 The Hebrew word, says Bellarmine, has two meanings, to judge andto pray, and the two agree well with each other in the present case:

Phinees, justly indignant, struck the scandalous sinner in the midst of his

crime, and begged at the same time the Lord to have pity on his peo

ple. This act of zeal and of piety pleased God and appeased his justice,

Psalm IX. CV. of Psalter. 3 1 7

according to some interpreters: The disorder ceased. But the

sense of the Chaldee is: Cessavit mors ; and St. Jerome trans

lates in the same sense: Est reteiita percussio The slaughterceased. This last interpretation is the best; for we read in

Numbers: Cessavttque plaga a filiis Israel And the scourgeceased from the children of Israel (Num. xxv. 8).

31. This act of Phinees was ascribed to him for merit, as a

work of justice and of true zeal. He received in recompensethe dignity of high-priest (Num. xxv. 13), which continued in

his family for more than thirteen centuries, according to Mattei,

with Mariana, Menochius, etc. "In sempiternum." That is:

He received this reward for as long as the Mosaic law should

last; Quamdiu lex duraret, says Emmanuel Sa.

32. The Israelites committed another sin (Num. xx.) when,

suffering from want of water in the desert, they broke out in

unjust murmurings. Moses then, though he had received from

God the command to speak to the rock, hesitated somewhat,

having conceived a certain feeling of diffidence; however, he

struck the rock and water flowed from it in great abundance.

God, displeased with Moses on account of his hesitation, punished him by making him die before entering the PromisedLand. "Ad aquas contradictionis." That is: In the placewhere on account of the want of water there arose a contra

diction and a contest against Moses. " Exacerbaverunt spiri-

tumejus." They so embittered his soul that he hesitated to

execute the order that God had given him to speak to the

rock.1

33. God with his own mouth rebuked the Hebrews, reprov

ing them for not having exterminated the Gentiles, as he had

commanded them. 2

37." Formcatt sunt." In the Bible apostasy from the faith

is called Fornication, or treason like to that of unfaithful

spouses, who are false to their plighted troth. 3 " In adinven-

tionibus suis." That is: With their superstitions.

38." Hereditatcm suam" Those whom he had chosen for

his own people.

1 See Psalm Ixxx. 7.

2 We may see in regard to this and the following verses the Book of

Judges.3 See Psalm Ixxii. ?6.


41. "In consilio suo" According to the Hebrew : In consilio

ipsorum By the purpose, as Menochius explains, which theyformed of serving idols.

" Humiliate sunt in iniquitatibus sitis."

According to Mattei we are by th s not to understand that

they were humbled in their wickedness, but that they grewmore wicked in their humiliations.

1

42. However, the Lord, seeing them thus afflicted, had pity

on them and lent his ear to their prayers.

43. "Testamenti sui" That is, of the promises made to their

fathers." Pcenituit eiim" According to the Chaldee: Con-

versus cst ab ira sua. He turned aside from his anger, as

though he felt sorrow for having punished them.

44. That is, according to Maldonatus, Mariana, Tirinus, and

Mattei: He caused them to meet with compassion from their

enemies, who held them captives.2

45."

Congrega nos de nationibus" Gather us together by

delivering us from the midst of the Gentiles, where we are

scattered.

46. That is: In order that we may come to render Theethanks in celebrating . . .

47. Then we shall sing : Blessed be, etc.

PSALM X., WHICH is PSALM CVI. OF THE PSALTER.

In the literal sense this psalm sets forth the sufferings that the Jewsendured in their captivity and in the desert, and it exhorts them to

return thanks to God for having delivered them therefrom. In the

figurative sense it represents the miseries from which Jesus Christ has

delivered Christians. In it, moreover, the prophet clearly announcesthe ruin of the Synagogue, the vocation of the Gentiles, and the estab

lishment of the Church. 3

"In iniquitatibus suis." St. Jerome translates: Propter iniqui-tatcm suam. Menochius : Propter iniquitates suas. Carrieres andGaume give the same sense : Because of their iniquities.

2 Others translate : He showed his mercy towards them in the sightof all those, etc. Such is the meaning which St. Augustine and Bellar-

mine regard as the most probable.3 The psalmist begins by an invitation to praise the goodness and the

mercy of God. He then describes four examples of recourse to the

Lord in affliction, and at the end of each repeats his invitation: see

"erses 6-8, 13-15, 19-21, and 28-31. He concludes by an eulogium

Psalm X.CVL of Psalter. 319

1. CONFITEMINI Dominoquoniam bonus : quoniam in

sseculum misericord ia ejus.2. Dicant qui redempti sunt

a Domino, quos redemit demanu inimici : et de regioni-bus congregavit eos.

3. A solis ortu, et occasu :

ab Aquilone, et mari.

4. Erraverunt in solitudinein inaquoso : viam civitatis ha-bitaculi non invenerunt.

5. Esurientes, et sitientes :

anima eorum in ipsis defecit.

6. Et clamaverunt ad Domi-num cum tribularentur : et denecessitatibus eorum eripuiteos.

7. Et deduxit eos in viamrectam : ut irent in civitatemhabitationis.

8. Confiteantur Domino mi-sericordiae ejus : et mirabilia

ejus filiis hominum.

9. Quia satiavit animam in-

anem : et animam esurientemsatiavit bonis.

10. Sedentes in tenebris, et

umbra mortis : vinctos in men-dicitate, et ferro.

11. Quiaexacerbaverunt elo-

quia Dei : et consilium Altis-

simi irritaverunt.

12. Et humiliatum est in la-

boribus cor eorum : infirmati

sunt, nee fuit qui adjuvaret.

13. Et clamaverunt ad Domi-num cum tribularentur: et denecessitatibus eorum liberavit

eos.

and a prophecy of the all-powerful and ever-merciful Providence of the

Most High towards his servants, or his Church.

1. GIVE glory to the Lord,for he is good : for his mercyendureth forever.

2. Let them say so that havebeen redeemed by the Lord,whom he hath redeemed fromthe hand of the enemy andgathered out of the countries.

3. From the rising and fromthe setting of the sun : fromthe north and from the sea.

4. They wandered in a wil

derness, in a place withoutwater : they found not the wayof a city for their habitation.

5. They were hungry andthirsty: their soul fainted in

them.6. And they cried to the

Lord in their tribulation; and

he delivered them out of theirdistresses.

7. And he led them into the

right way, that they might goto a city of habitation.

8. Let the mercies of theLord give glory to him: andhis wonderful works to thechildren of men.

9. For he hath satisfied the

empty soul, and hath filled the

hungry soul with good things.10. Such as sat in darkness

and in the shadow of death :

bound in want and in iron.

11. Because they had exas

perated the words of God :

and provoked the counsel of

the Most High :

12. And their heart was humbled with labors: they wereweakened, and there was noneto help them.

13. Then they cried to theLord in their affliction : and hedelivered them out of their

distresses.


14. Et eduxit eos de tenebris,

et umbra mortis : et vincula

eorum disrupit.

15. Confiteantur Domino mi-

sericordise ejus: et mirabilia


16. Quia contrivit port assereas : et vectes ferreos con-

fregit.

17. Suscepit eos de via ini-

quitatis eorum : propter injus-titias enim suas humiliati sunt.

18. Omnem escam abomi-nata est anima eorum : et ap-propinquaverunt usque ad por-tas mortis.

19. Et clamaverunt ad Do-minum cum tribularentur: et

de necessitatibus eorum libe-

ravit eos.

20. Misit verbum suum, et

sanavit eos : et eripuit eos deinteritionibus eorum.

21. Confiteantur Domino mi-sericordiae ejus: et mirabilia


22. Et sacrificent sacrificiumlaudis: et annuntient operaejus in exultatione.

23. Qui descendunt mare in

navibus, facientes operationemin aquis multis.

24. Ipsi viderunt opera Domini, et mirabilia ejus in pro-fundo.

25. Dixit, et stetit spiritusprocellae : et exaltati sunt fluc-

tus ejus.

26. Ascendunt usque ad cce-

los, et descendunt usque ad

abysses : anima eorum in malistabescebat.

27. Turbati sunt, et moti

14. And he brought them outof darkness, and the shadow of

death : and broke their bondsin sunder.

15. Let the mercies of theLord give glory to him, and his

wonderful works to the chil

dren of men.16. Because he hath broken

gates of brass, and burst iron

bars.

17. He took them out of the

way of their iniquity : for theywere brought low for their in

justices.1 8. Their soul abhorred all

manner of meat : and they drew

nigh even to the gates of death.

19. And they cried to theLord in their affliction : and hedelivered them out of their dis

tresses.

20. He sent his word, andhealed them : and deliveredthem from their destructions.

21. Let the mercies of theLord give glory to him: andhis wonderful works to thechildren of men.

22. And let them sacrifice

the sacrifice of praise : and declare his works with joy.

23. They that go down to

the sea in ships, doing businessin the great waters :

24. These have seen theworks of the Lord, and his

wonders in the deep.25. He said the word, and

there arose a storm of wind :

and the waves thereof werelifted up.

26. They mount up to the

heavens, and they go down tothe depths : their soul pinedaway with evils.

27. They were troubled, and

Psalm X.CVL of Psalter. 321

sunt sicut ebrius : et omnis sa-

pientia eorum devorata est.

28. Et clamaverunt ad Do-minum cum tribularentur : et

de necessitatibus eorum eduxiteos.

29. Et statuit procellam ejusin auram : et siluerunt fluctus

ejus.

30. Et Isetati sunt quia silu

erunt : et deduxit eos in por-tum voluntatis eorum.

31. Confiteantur Domino mi-sericordiae ejus: et mirabilia


32. Et exaltent eum in eccle-

sia plebis : et in cathedra seni-

orum laudent eum.

33. Posuit flumina in deser-

tum, et exitus aquarum in

shim:

34. Terram fructiferam in

salsuginem, a malitia inhabi-tantium in ea.

35. Posuit desertum in stag-na aquarum : et terram sine

aqua in exitus aquarum.36. Et collocavit illic esuri-

entes : et constituerunt civita-

tem habitationis.

37. Et seminaverunt agros,et plantaverunt vineas : et fe*

cerunt fructum nativitatis.

38. Et benedixit eis, et mul-

tiplicati sunt nimis : et jumentaeorum non minoravit.

39. Et pauci facti sunt: et

vexati sunt a tribulatione ma-lorum, et dolore.

40. Effusa est contemptiosuper principes : et errare fecit

eos in invio, et non in via.

21

reeled like a drunken man,and all their wisdom was swallowed up.

28. And they cried to theLord in their affliction, andhe brought them out of their

distresses.

29. And he turned the storminto a breeze : and its waveswere still.

30. And they rejoiced because they were still : and he

brought them to the havenwhich they wished for.

31. Let the mercies of theLord give glory to him, andhis wonderful works to thechildren of men.

32. And let them exalt himin the church of the people :

and praise him in the chair ofthe ancients.

33. He hath turned rivers intoa wilderness : and the sourcesof waters into dry ground.

34. A fruitful land into barrenness, for the wickedness ofthem that dwell therein.

35. He hath turned a wilderness into pools of waters, anda dry land into water springs.

36. And hath placed therethe hungry : and they made a

city for their habitation.

37. And they sowed fields,

and planted vineyards : andthey yielded fruit of birth.

38. And he blessed them, andthey were multiplied exceed

ingly : and their cattle he suffered not to decrease.

39. Then they were broughtto be few : and they were af

flicted through the trouble ofevils and sorrow.

40. Contempt was pouredforth upon their princes : andhe caused them to wanderwhere there was no passing,and out of the way.


41. Et adjuvit pauperem de 41. And he helped the poor

inopia : et posuit sicut oves out of poverty : and made him

familias. families like a flock of sheep.

42. Videbunt recti, et Iseta- 42. The just shall see, and

buntur: et omnis iniquitas op- shall rejoice; and all iniquity

pilabit os suurn. shall stop her mouth.

43. Quis sapiens, etcustodiet 43. Who is wise, and will keephsec, et intelliget misericordias these things ? and will un-

Domini? derstand the mercies of the

Lord?

3. From the East and from the West, from the North and

from the South. 1

4."

Erraverunt." The Israelites wandered, etc.2

9. He provided in the desert a marvellous food, and he satis

fied those that were famishing.

10. He assisted them when they were in dark prisons, which

were as the shadow of death ;

3 in want of everything and

bound with iron chains.

12. Then was their heart humbled by labors, that is, the pride

of their heart was brought low by the hardships that they suf

fered in the midst of all their afflictions. They grew too weak

to resist their enemies, and there was no one to help them to

deliver themselves from their hands.

14." De tenebris et umbra mortis" See verse 10.

16. That is, he has delivered them from prison or from cap

tivity.

1 8. By reason of their infirmity or sickness.

19. In repeating this verse several times, the prophet wishes

to make us understand the compassion that God has for our

miseries, and at the same time the efficacy of prayer which

makes the Lord not know how to refuse help to him who asks

it of him.

20." Verbum suum." His word, or his orders. 4

1 See Psalm Ixxxviii. 12.

2 Such is the literal sense of these verses, 4 to 7; but the history of

the Israelites is here an example of what happens to all men, people or

individuals. So it is understood by Bellarmine.3

"Umbra mortis" See Psalm xliii. 21.

4 Tuus. Domine, sermo, qui sanat omnia Thy word, O Lord, which

healeth all things ( Wis, xvi. 12). In the most exalted sense we mayunderstand the mission of the Incarnate Word. Word consubstantial

Psalm XLCVIL of Psalter. 323

25. "Dixtt." God commanded. "

Stctit spiritus procellce"

The wind that makes the storm went forth immediately.26. The waves of the sea mount and then sink again ;

the

mariners are troubled by fear and their strength begins to fail.

27." Omnis sapientia eonim devorata est." In the midst of

their confusion they have lost all their seaman s craft.

30." Deduxit eos." The Lord has conducted them.

32."

Seniorum." The ancients, or the chiefs of the people.

33."

Posuit" The Lord has wrought these other wonders ;

he has, etc.1

39. Afterwards, in punishment for their sins, they were re

duced, etc.

40. Contempt was also cast upon their princes, that is, the

Lord made the chiefs who ruled them to be despised by allow

ing them to fall into many mistakes, when they strayed from

the path of justice and prudence.2

42. The just shall see these mercies and rejoice thereat;

while the wicked for shame of their iniquity shall not dare to

open their mouth.

43. He that is wise will remember these things; and while

meditating on them will understand how far reach the mercies

of the Lord.

PSALM XL, WHICH is PSALM CVII. OF THE PSALTER.

David consecrates this chant to giving thanks to God for his benefits,

and to praying to him for victory over the Edomites. It must be re

marked that this psalm has already been explained, partly in verses

with the eternal Father, sent to heal the human race of the woundsinflicted by sin.

1 Bellarmine with St. Augustine applies this last part, even in its

literal sense, or at least in its allegorical and prophetic sense, to the

Synagogue and the Church. This is mentioned by St. Alphonsus in

the heading of the psalm. In fact, it is easy to recognize in these

striking figures the fields of the Synagogue, once so favored, nowsterile and abandoned; while the deserts and uncultivated lands of the

Gentile world, receiving the seed of the Gospel with the waters of

grace, are peopled with saints, and produce in abundance fruits of

salvation.

2 These two verses, 39, 40, well apply to the reprobation of the

obstinate Jews, and the two following to the vocation of the Gentiles.

Saturday at Matins.

1-5; in Psalm Ivi., verses 10-14; and for the rest, in Psalm lix., verses

5-13. We shall content ourselves with giving here a succinct explana

tion.

i. PARATUM cor m e u mparatum cor meum :Deus,

cantabo, et psallam in gloriamea.

2. Exurge gloria mea, ex-

urge psalterium, et cithara :

exurgam diluculo.

3. Confitebor tibi in populisDomine : et psallam tibi in na-

tionibus.

4. Quia magna est superccelos misericordia tua: et

usque ad nubes veritas tua.

5. Exaltare super coelos

Deus, et super omnem terram

gloria tua : ut liberentur dilecti

tui.

6. Salvum fac dextera tua,

et exaudi me : Deus locutus

est in sancto suo.

7. Exultabo, et d i v i d a mSichimam, et convallem taber-

naculorum dimetiar.

8. Meus est Galaad, et meusest Manasses: et Ephraimsusceptio capitis mei.

9. Juda rex meus: M o a blebes spei meae.

10. In Idumaeam extendamcalceamentum meum : m i h i

alienigense amici facti sunt.

11. Quis deducet me in ci-

vitatem munitam? quis deducet me usque in Idumseam ?

12. Nonne tu Deus, qui re-

pulisti nos, et non exibis Deusin virtutibus nostris?

13. Da nobis auxilium detribulatione : quia vana salus

hominis.

14. In Deo faciemus virtu-

tem: et ipse ad nihilum deducet inimicos nostros.

1. MY heart is ready, O God,

my heart is ready : I will sing,and will give praise, with myglory.

2. Axise, my glory; arise,

psaltery and harp : I will arise

in the morning early.

3. I will praise thee, O Lord,

among the peoples : and I will

sing unto thee among the nations.

4. For thy mercy is greatabove the heavens : and thytruth reacheth unto the clouds.

5. Be thou exalted, O God,above the heavens : and thyglory over all the earth : that

thy beloved may be delivered.

6. Save with thy right handand hear me. God hath

spoken in his holiness.

7. I will rejoice, and I will

divide Sichem : and I willmete out the vale of tabernacles.

8. Galaad is mine, and Manasses is mine : and Ephraimthe protection of my head.

9. Juda is my king: Moabthe pot of my hope.

10. Over Edom will I stretchout my shoe : the aliens are J

become my friends.

11. Who will bring me into

the strong city : who will leadme into Edom ?

12. Wilt not thou, O God,who hast cast us off, and wilt

not thou, O God, go forth withour armies ?

13. O grant us help fromtrouble : for vain is the help of

man.14. Through God we shall

do mightily : and he will bringour enemies to nothing.

Psalm XILCVIIL of Psalter. 3 2 5

1. My heart is disposed to write whatever Thou ordainest ;

in all I will bless Thee, and I will sing Thy praises.1

2. "Gloria mea." My spirit, which loves to praise God."

Exurgani diluculo." I wish to praise Thee at early morn.

4. I shall say that for all, from earth even to the heavens, is

full of Thy mercy and fidelity.

5." Ut liberentur . . ." Psalm lix. 5.

6. 7. Hear me, O Lord, and let Thy right hand save me.

God has declared from his sanctuary that I shall one day have

the joy of dividing the country of Sichem, or Samaria, and oi

measuring the lands of the valley of Tents beyond the Jordan,to distribute them at my will.

8. The names of Galaad, Manasses, and Ephraim designatethe provinces occupied by the tribes of Israel, whom David

called the strength of his head or crown.

9. It is in the tribe of Juda that my throne is established ;

and the land of Moab which is abundant, makes me hope fully

to satisfy my people.10.

"

Alienigence" Strangers.2

11. Who will lead me into Edom, to take possession of this

country, the capital of which is very strong?12. Shall it not be Thou, my God, who at first didst repel

us? Wilt not Thou Thyself go forth with our troops to giveus victory ?

13." Vana salus hominis." In vain can we hope for help

from others.

14. Placing our hopes in God, we shall obtain the victory ;

he will exterminate our enemies.

PSALM XII., WHICH is PSALM CVIII. OF THE PSALTER.

Interpreters have given various explanations of this psalm. Some

apply it to Saul giving vent to his anger against Doeg and those that

resemble him. Others to David predicting in form of imprecationthe chastisements reserved for Doeg and Achitophel, his enemies.

Others, as Xavier Mattel, Mark Marius, and Louis Mingarella sup

pose that the imprecations are uttered against David and Jesus Christ

1 " In gloria mea." Bellarmine says with Theodoret that David

calls his glory the spirit or the gift of prophecy.2 These are the Philistines. See Psalm Ixxxvi. 4.


by their enemies. But commonly the Fathers and the other inter

preters regard these imprecations as pronounced against Judas and the

other enemies of our Lord. This interpretation, which we follow,

agrees especially with that of St. Augustine.

1. DEUS laudem meam netacueris : quia os peccatoris, et

os dolosi super me apertumest.

2. Locuti sunt adversum melingua dolosa, et sermonibusodii circumdederunt me : et

expugnaverunt me gratis.

3. Pro eo ut me diligerent,detrahebant mihi : ego autemorabam.

4. Et posuerunt adversumme mala pro bonis : et odiumpro dilectione mea.

5. Constitue super eum pec-catorem : et diabolus stet adextris ejus.

6. Cum judicatur, exeat con-demnatus: et oratio ejus fiat

in peccatum.

7. Fiant dies ejus pauci, et

episcopatum ejus accipiat alter.8. Fiant filii ejus orphani, et

uxor ejus vidua.

9. Nutantestransferantur fi

lii ejus, et mendicent: et ejici-antur de habitationibus suis.

10. Scrutetur fcenerator om-nem substantiam ejus : et diri-

piant alieni labores ejus.u. Non sit illi adjutor : nee

sit qui misereatur pupillis ejus.

12. Fiant nati ejus in inte-ritum : in generatione una de-leatur nomen ejus.

13. In memoriam redeat ini-

quitas patrum ejus in eon-

1 . O GOD, be not thou silentin my praise : for the mouth ofthe wicked and the mouth ofthe deceitful man is openedagainst me.

2. They have spoken againstme with deceitful tongues, andthey have compassed me aboutwith words of hatred : andhave fought against me withoutcause.

3. Instead of making me areturn of love, they detractedme : but I gave myself to

prayer.4. And they repaid me, evil

for good : and hatred for mylove.

5. Set thou the sinner overhim : and may the devil standat his right hand.

6. When he is judged, mayhe go out condemned: andmay his prayer be turned tosin.

7- May his days be few : andhis bishopric let another take.

8. May his children be fatherless : and his wife a widow.

9. Let his children be carried about vagabonds, andbeg; and let them be cast outof their dwellings.

10. May the usurer searchall his substance: and let

strangers plunder his labors.11. May there be none to

help him : nor none to pity hisfatherless offspring.

12. May his posterity be cutoff: in one generation may hisname be blotted out.

13. May the iniquity of hisfathers be remembered in the


spectu Domini : et peccatummatris ejus non deleatur.

14. Fiant contra Dominumsemper, et dispereat de terra

memoria eorum : pro eo quodnon est recordatus facere misericord iam.

15. Et persecutus est homi-nem inopem, et mendicum, et

compunctum corde mortificare.

16. Et dilexit maledicti-

onem, et veniet ei : et noluit

benedictionem, et elongabiturab eo.

17. Et induit maledictionemsicut vestimentum, et intravit

sicut aqua in interiora ejus, et

sicut oleum in ossibus ejus.18. Fiat ei sicut vestimen

tum, quo operitur: et sicut

zona, qua semper praecingitur.

19. Hoc opus eorum, qui de-trahunt mihi apud Dominum :

etqui loquuntur mala adversusanimam meam.

20. Et tu Domine, Domine,fac mecum propter nomentuum : quia suavis est mis-ericordia tua.

21. Libera me, quia egenuset pauper ego sum : et cormeum conturbatum est intrame.

22. Sicut umbra cum decli-

nat, ablatus sum : et excussussum sicut locustse.

23. Genua mea infirmatasunt a jejunio : et caro meaimmutata est propter oleum.

24. Et ego factus sum opprobrium illis : viderunt me, et

moverunt capita sua.

25. Adjuva me DomineDeus meus : salvum me fac se-

cundum misericordiam tuam.

sight of the Lord : and let notthe sin of his mother be blot

ted out.

14. May they be before theLord continually, and let the

memory of them perish fromthe earth : because he remembered not to show mercy.

15. But persecuted the poorman and the beggar, and thebroken in heart, to put him todeath.

16. And he loved cursing,and it shall come unto him :

and he would not have bless

ing, and it shall be far fromhim.

17. And he put on cursinglike a garment : and it went in

like water into his entrails,

and like oil in his bones.18. May it be unto him like

a garment which coverethhim : and like a girdle withwhich he is girded continually.

19. This is the work of themwho detract me before theLord : and who speak evils

against my soul.

20. But thou, O Lord, Lord,do with me for thy name s

sake : because thy mercy is

sweet.21. Do thou deliver me, for

I am poor and needy : and myheart is troubled within me.

22. I am taken away like theshadow when it declineth :

and I am shaken off as locusts.

23. My knees are weakenedthrough fasting : and my flesh

is changed for oil.

24. And I am become a re

proach to them : they saw me,and they shook their heads.

25. Help me, O Lord, myGod : save me according to

thy mercy.


26. Et sciantquia manus tua 26. And let them know thathsec : et tu Domine fecisti this is thy hand: and thatearn. thou, Lord, hast done it.

27. Maledicentilli, et tu be- 27. They will curse and thounedices : qui insurgunt in me, wilt bless : let them that rise

confundantur : servus autem up against me, be confounded :

tuus laetabitur. but thy servant shall rejoice.28. Induantur, q u i detra- 28. Let them that detract

hunt mihi, pudore : et operi- me be clothed with shame :

antursicut diploideconfusione and let them be covered withsua. their confusion as with a

double cloak.

29. Confitebor Domino ni- 29. I will give great thanksmis in ore meo : et in medio to the Lord with my mouth :

multorum laudabo eum. and in the midst of many I

will praise him.

30. Quia astitit a dextris 30. Because he hath stood at

pauperis, ut salvam faceret a the right hand of the poor, to

persequentibus animam meam. save my soul from persecutors.

i. Hide not my praise, that is, make known my innocence;for the mouth of an impious man and traitor is opened againstme. 1

"Super me." St. Jerome translates: Contra me. St.

Augustine explains : Odium, quod dolo tegebatur, erupit in

vocem The hatred, treacherously concealed, broke forth in

words.

3."

Detrahebant" St. Jerome translates: Adversabantur

They contradicted me. "

Orabam." St. Augustine adds:Pro eis ipsis At the same time I prayed for these very men.

5. St. Augustine applies this verse to Judas, and by the sin

ner he understands Satan himself, which he thus explains:Diabolo subditus sit, qui Christo subditus esse noluit Let himbe subject to the devil, who refused to be subject to Christ.

And in fact Judas was possessed by Satan : Post buccellam, in-

troivit in eum Satanas After the morsel (that is, after HolyCommunion) Satan entered in him (John, xiii. 27).

6." Cum judicatur" When he shall be judged at the tri-

1It is Jesus Christ that speaks : He said : Clarifica me tu, Pater

Glorify Thou me, O Father ! (John, xvii. 5.) Among the Jews someattacked him openly, as when they called him Beelzebub (Matt. x. 25) ;

others sought to surprise him, as when they said : Magister, sdmusquia verax es Master, we know that Thou art a true speaker (Matt.xxii. 1 6). Judas was to betray him with a kiss

;and all were about to

overwhelm him with outrages, while declaring him worthy of death.

Psalm XILCVIIL of Psalter. 329

bunal of God. " Oratio ejus fiat in peccatum" That is, as

Lallemant very well explains : If he dares speak in self-defence,

may it be ascribed to him as a new crime on account of his

temerity.

7."

Episcopatum ejus"Some understand by this his place

of honor or administration ;but it may be justly remarked that

by the word Episcopate we must understand the apostolate, as

St. Peter interprets it in applying this passage to Judas in the

assembly of the apostles, who afterwards addressed this prayerto the Lord : Ostende quern elegeris ex his duobus unum, accipere

locum ministerii hujus, et apostolatus, de quo prcevaricatus est

Judas Show which of these two Thou hast chosen, to take

the place of his ministry and apostleship, from which Judashath by transgression fallen {Acts, i, 20-24).

8. Here we must remark, that St. John Chrysostom, Theo-

doret, and Euthymius are of opinion that Judas was never married. Moreover, Genebrardus and Tirinus think that these

imprecations against Judas did not all have their effect in his

person, but those only that could reach him. On the other

hand, St. Augustine teaches that they were verified with regardto the Jewish people, of whom Judas is here the figure: for bythe destruction of Jerusalem the Synagogue became a widow,and the Jews, her children, were made orphans.

1

9. This happened after the destruction of Jerusalem." Nu-

tantes transferantur." St. Jerome translates : Justabiles va-

gentur.10. Here Menochius remarks : In excidio Hierosolymitano,

adeo Judtzorum divitias scrutabantur milites Romani, lit etiam,

corporibus sectis aliquorum, viscera scrutati sint, sperantcs se

aurutn, quod deglutivissent, inventuros. Testis Josephus In the

destruction of Jerusalem the Roman soldiers made such a close

search after the riches and property of the Jews, that they even

ripped up the bodies of some and searched their bowels to find

gold which they might have swallowed, as Josephus testifies

(De Bello Judaico, 1. 6, c. 15).

12. That is, as Lallemant explains : May death carry off his

children before they are able to have their father s name pass to a

second generation.3

1 We may add that since that time the Jews have had no High Priest.

2 Bellarmine applies this verse and the preceding verses to the Jew-


13."

Iniquitaspatrum ejus"The iniquity of the fathers of

this same people, to be punished in him, as St. Augustine ex

plains, applying the text of the Gospel : Ut veniat super vos

omnis sanguis Justus, qui effusus est super terrain, a sanguine

Abel. . . That upon you may come all the just blood that

hath been shed upon the earth from the blood of Abel . . .

(Matt, xxiii. 33)." Matris

ejus." By this the holy Doctor

understands Jerusalem.

14." Fiant contra Dominum semper." May the iniquity of

their fathers and the sin of their mother, with their own crimes,

be always before the eyes of God in punishment.

15." Hominem inopem. ..." Jesus Christ himself, who was

thus treated without pity.

16." Dilexit maledictionem" St. Augustine applies this to

the time when the Jewish people cried out : Sanguis ejus supernos et super filios nostros His blood be upon us and upon our

children (Matt, xxvii. 25).

17. That is, as St. Augustine explains: May cursing wrapround his body and penetrate within his soul.

19." Hoc opus! St. Jerome translates: Hcec est retributio

This is the punishment.1

20."

Propter nomen tuum" For the glory of Thy name."

Suavis" St. Jerome translates : Bona. Bent on helping the

afflicted.

21. "Cor meum conturbatum est intra me." St. Augustinerefers this passage to what Jesus Christ said in the garden :

Tristis est anima mea usque ad mortem My soul is sorrowful

even unto death (Matt. xxvi. 38).

ish people after the ruin of Jerusalem, and he shows in this the fulfilment

of the prophecy of Osee : Dies multos sedebunt filii Israel sine rege,

et sine principe, et sine sacrificio, et sine altari, et sine ephod Thechildren of Israel shall sit many days without king, and without prince,

and without sacrifice, and without altar, and without ephod (Osee, iii.

4). Thenceforward the Jews no longer formed one family, one people,or one kingdom ; they were so many separate units scattered amongforeign nations, without king, without leader, without altar, and with

out High Priest.

1 The word opus is used in the sense of wages : Non morabitur opusmercenarii tui apud te usque mane The wages of him that hath beenhired by thee shall not abide with thee until the morning (Lev. xix. 13).


22." Excusans sum sicut locustce" The locust goes lopping

from place to place; and thus, says Du Hamel, did it happen

to Jesus Christ : Ex uno tribunal! in aliud jactatus Who was

cast about from one tribunal to another.

23. "Propter oleum." St. Jerome translates: Absque oleo

Without oil. We should then understand that ill and infirm

condition of body was brought on not by the use of oil, but

through being debarred from its use ;for Estius, Sa, Mariana,

Malvenda, Tirinus, and Mattel say that unctions with the use

of oil were customary among the Hebrews, and that their

health suffered if they failed to use them. Hence Mattei

asserts that to understand here that flesh was lost by the use

of oil is a most evident error. Besides, Bellarmine thus trans

lates and explains the Hebrew literally : Caro mea iinmutata

est a pinguedine ; id est, ex pingui macilenta reddita est. And

according to the Chaldee we read : Macilenta est absque pin

guedine. The sense, therefore, is : My flesh has been changedfrom being fat, and is become lean for want of food that pro

duces fatness. Otherwise, I do not see how this verse can with

propriety be applied to Jesus Christ.

24." Moverunt capita sita." They shook their heads to

insult me. This was verified, as Bellarmine remarks, when the

enemies of Jesus Christ blasphemed him as he was on the

cross : Prcetereuntes autem blasphemabant eum, movefiles capita

sua And they that passed by blasphemed him, wagging their

heads (Matt, xxvii. 39).

26. That is, as Menochius explains it : Let them know that

all that I have suffered, I have suffered by Thy will, according

to the words of Isaias : Propter scelus populi mei percussi eum

For the wickedness of my people have I struck him (Is. liii. 8).

27." Malediccnt tlli" They will curse me. And thus St.

Paul wrote : Christus nos redemit de maledicto legistfactus pro

nobis maledictus Christ hath redeemed us from the curse of

the law, being made a curse for us (Gal. iii. 13). Du Hamel

comments on the last words thus : Nostram ipse stucipiens male-

dictionem Taking upon himself our curse."

Confundantur."

May they remain confounded, and be converted, as St. Augustine understands it.

28."

Diploidc" With a double cloak, that is, according to

St. Augustine, both within and without.


29." Nimis . . . In medio multorum." St. Jerome trans

lates : Vehemcnter . . . In medio popitlorum In the midst of

the people.

30. He has stood at my side in my misery, to defend me andto save my life from the hands of my persecutors. Bellarmineunderstands this of the resurrection of Jesus Christ, wherebyne resumed the life which the Jews had taken from him.

Psalm I.XCII of Psalter. 333

Sunday at Lauds.

PSALM I., WHICH is PSALM XCII. OF THE PSALTER.

The psalmist exalts the power that God manifested in creating

heaven and earth; and transporting himself in thought to the first

moment of creation, he represents to himself God, who in some way

proceeds from the mystery of his eternal existence, in order to reveal

himself in the production of creatures. 1

1. DOMINUS regnavit, de- i. THE Lord hath reigned,corem indutus est : indutus he is clothed with beauty : the

est Dominus fortitudinem, et Lord is clothed with strength,

prsecinxit se. and hath girded himself.

2. Etenim firmavit orbem 2. For he hath established

terrse, qui non commovebitur. the world, which shall not bemoved.

3. Parata sedes tua ex tune : 3. Thy throne is prepareda sseculo tu es. from of old: thou art from

everlasting.

4. Elevaverunt flumina Do- 4. The floods have lifted up,mine: elevaverunt flumina vo- O Lord : the floods have lifted

cem suam. up their voice.

5. Elevaverunt flumina flue- 5. The floods have lifted uptus suos, a vocibus aquarum their waves : with the noise of

multarum. many waters.

6. Mirabiles elationes ma- 6. Wonderful are the surgesris, mirabilis in altis Dominus. of the sea : wonderful is the

Lord on high.

1 Title of the psalm: Laus cantici ipsi David, in die ante Sabbatum,

quando fundata est terra Praise in the way of a canticle, for David

himself, on the day before the Sabbath, when the earth was founded.

By this we see that formerly this psalm was sung on the eve of the

Sabbath, the day on which the work of creation was completed by the

formation of man, whose dominion the earth was to be. On this same

day the earth was renewed and restored by the Passion of our divine

Saviour, to which mystery interpreters likewise apply this psalm; but

the Church sings it at daybreak on Sunday, at Lauds, because if Jesus

Christ redeemed the world by his Passion and death on the eve of the

Sabbath, it was at the earliest dawn of Sunday that he took possession

of his kingdom by his glorious resurrection: Dominus regnavit, etc.

A song of triumph, which, placed at the beginning, characterizes per

fectly the entire Office.

334 Sunday at Lauds.

7. Testimonia tua credibilia 7. Thy testimonies are be-factasuntnimis : domumtuam come exceedingly credible:decet sanctitudo Domine in holiness becometh thy house,longitudinem dierum. O Lord, unto length of days.

i. The Lord has established his kingdom over the whole

universe; he has clothed himself with majesty; he has girt

himself ready to govern the world and to fill it with his benefits.

3. Lord, thy throne or thy reign was established from all

eternity, since Thou hast existed eternally before all creatures.

4, 5. The rivers seem to have raised their voice to praiseThee ; the sound of many waters has served them for voice to

give Thee glory.

6. Marvellous are the heavings of the waves of the sea when

agitated by the winds ; yet more marvellous 1is the Lord, who

from the height of heaven bridles the rage of the billows, and

governs all things.

7. The tokens of Thy goodness and grandeur, which are proclaimed from Thy house, that is, from the Church, are but tooclear and evident

;it is fitting then that this Thy house should

by Thy divine Providence ever be kept holy and pure of all stain.

(For Psalm II., see Psalm XCIX, Jubilate Deo, page 286.)

PSALM III., WHICH is PSALM LXII. OF THE PSALTER.

A prayer of David when he was in the desert, pursued by his ene

mies. He thanks God for his protection; and it is in his mercy that he

always wishes to hope.

1. DEUS, Deus meus, ad te i. O GOD, my God, to theede luce

yigilo. do I watch at break of day.2. Sitivit in te anima mea, 2. For thee my soul hath

quam multipliciter tibi caro thirsted, for thee my flesh, Omea. how many ways !

3. In terra deserta, et invia, 3. In a desert land, andet inaquosa : sic in sancto ap- where there is no way, and noparui tibi, ut yiderem virtutem water : so in the sanctuary havetuam, et gloriam tuam. I come before thee to see thy

power and thy glory.4- Quoniam melior est mise- 4. For thy mercy is better

ricordia tua super vitas: labia than lives: thee my lips shallmea laudabunt te. praise.

1 We may remark that in the text the comparative is understood;this

renders the expression stronger and more suitable. The expressionsignifies that in regard to Him who is spoken of no comparison is

possible.

Psalm III.LXIL of Psalter. 335

5. Sic benedicam te in vitamea : et in nomine tuo levabomanus meas.

6. Sicut adipe et pinguedinerepleatur anima mea: et labiis

exultationis laudabit os meum.

7. Si memor fui tui superstratum meum, in matutinismeditabor in te : quia fuisti

adjutor meus.8. Et in velamento alarum

tuarum exultabo, adhaesit anima mea post te : me suscepitdextera tua.

9. Ipsi vero in vanum quae-sierunt animam meam, intro-ibunt in inferiora terrae : tra-dentur in manus gladii, partesvulpium erunt.

10. Rex vero laetabitur in

Deo, laudabuntur omnes quijurant in eo : quia obstructumest os loquentium iniqua.

5. Thus will I bless thee all

my life long : and in thy nameI will lift up my hands.

6. Let my soul be filled aswith marrow and fatness : andmy mouth shall praise theewith joyful lips.

7. If I have rememberedthee upon my bed, I will meditate thee on the morning : because thou hast been my helper.

8. And I will rejoice underthe covert of thy wings, mysoul hath stuck close to thee :

thy right hand hath receivedme.

9. But they have sought mysoul in vain, they shall go intothe lower parts of the earth :

They shall be delivered intothe hands of the sword, theyshall be the portions of foxes.

10. But the kingshall rejoicein God, all they shall be praisedthat swear by him : becausethe mouth is stopped of themthat speak wicked things.

1. At break of day I wake from sleep and come to Thee.2. My soul has so great thirst for Thee, that my body also

feels the ardor. 1

4." Labta mea laudabunt te.

ployed in praising Thee.

5. Thus throughout my life I will do nought but bless Thee,and I will lift up my hands continually to invoke Thy name.

6." Sicut adipe et pinguedine: As with an agreeable and

nourishing fatness, that is, with the abundance of Thy graceand consolations.

7. If in the time of my repose, when in my bed, I was mindful of Thee, much more when day comes will I meditate uponThy goodness in having thus protected me.

1 Or else : My soul desires Thee ardently as its food and its drink, its

light, and its joy. Even my body sighs after Thee on account of its

numberless necessities and many miseries, which Thou only canst

remedy.

My lips shall always be em-


8." In velamento alarum tuarum" At seeing that Thou

coverest me with Thy wings.

9. It is in vain that my enemies have sought to take my life ;

they shall lose their own instead, and shall be buried in the

abyss of hell ;there they shall be given into the hand of the

avenging sword of God ; they shall become the prey of foxes,

that is, of devils who as foxes deceive men by their cunning.10. "Rex . . . m eo" Some refer these words to David, and

believe that there is question here of the oath of fidelity which

had to be made to him when he came to the throne. But

Rotigni and Lallemant say, with greater probability, that theyrefer to the Messias, the King of the world and true God ; for

it is one thing to swear allegiance to a king, and another to

swear by the name of a king. This is the meaning of the words :

Jurant in eo.

PSALM IV., WHICH is PSALM LXVI. OF THE PSALTER.

The psalmist addressed to God a fervent prayer, beseeching him to

send the Messias, that he may thus make himself known and adored byall nations.

1. DEUS misereatur nostri, i. GOD have mercy on us,

et benedicat nobis : illuminet and bless us : may he cause thevultum suum super nos, et light of his countenance to

misereatur nostri. shine upon us, and may hehave mercy on us.

2. Ut cognoscamus in terra 2. That we may know thyviam tuam : in omnibus genti- way upon earth : thy salvation

bus salutare tuum. in all nations.

3. Confiteantur tibi populi 3. Let peoples confess toDeus: confiteantur tibi populi thee, O God: let all peoplesomnes. giye praise to thee.

4. Lsetentur et exultent gen- 4. Let the nations be gladtes : quoniam judicas populos and rejoice : for thou judgestin aequitate, et gentes in terra the peoples with justice, and

dirigis. directest the nations uponearth.

5. Confiteantur tibi populi 5. Let the peoples, O God,Deus : confiteantur tibi populi confess to thee : let all the peo-omnes : terra dedit fructum pies give praise to thee : thesuum. earth hath yielded her fruit.

6. Benedicat nos Deus, Deus 6. May God, our own God,noster, benedicat nos Deus : bless us. May God bless us :

et metuant eum omnes fines and all the ends of the earthterrse. fear him.

Psalm IV. LX VI. of Pmlter. 3 3 7

1." Illuminet vultum sttum super nos." May God illuminate

us by the splendors of his presence.2. O Lord, let us know here on earth the way to please Thee,

and cause that among all nations the Saviour, Thy Son, be

known.

3. May all the nations thus enlightened confess that Thouart their God. May they praise and give Thee thanks.

5. May all the people praise Thee, O my God ! and thankThee for all Thy benefits

; and especially because the earth,

that is, the most pure womb of a Virgin, such as Mary, by the

operation of the Holy Ghost, has brought forth the Fruit so

greatly desired, the Saviour of the world. Wherefore, JesusChrist was called by the angel the Blessed Fruit of Mary.

1

6."

Deus, Dens noster, . . . Deus" In this triple repetitionof the name of God interpreters recognize a sufficiently clear

indication of the Mystery of the Most Blessed Trinity.2 " Me-

tuant eum omncs fines terrce" May all men on earth, even to its

farthest limits, fear and adore him.

CANTICLE OF THE THREE CHILDREN {Dan. Hi. 57).

A hymn sung at Babylon by the three young Israelites, Ananias,

Misael, and Azarias, while they were in the midst of the fiery furnace

wherein King Nabuchodonozor had condemned them to die for havingrefused to adore his statue (Dan. iii. 57). This canticle, in which all

creatures are invited to bless God, is very easy to understand. Wetherefore omit to explain it, because such an explanation instead of

pleasing and instructing the reader would rather be wearisome to him. 3

1 "

Dedit." The past instead of the future, according to the customof the prophets.

" Fructum suuw." Its fruit by excellence beyondall comparison. See Psalm Ixxxiv. 13; also the text of Isaias: Erit

germen Domini in magnificentia et gloria, et Fructtis terric sublimis

The bud of the Lord shall be in magnificence, and glory, and the fruit

of the earth shall be high (Is. iv. 2)." Benedicat nos Deus." That is: May the Lord fill us with every

kind of good, but especially with spiritual and heavenly goods.3However, as the present work is not only an explanation, but also,

according to its title, a translation (see the Dedication) for the use of

persons who do not understand Latin, we have deemed it expedient to

furnish also a translation of this admirable canticle. It is abridgedfrom the one found in the prophet Daniel, which consists of thirty-eightverses. In it the three young martyrs, under the insoiration of the

93


1 . BENEDICITE omnia operaDomini Domino: laudate et

superexaltate eum in ssecula.

2. Benedicite Angeli Domini Domino: benedicite coeli

Domino.3. Benedicite aquae omnes,

quae super coelos sunt, Domino : benedicite omnes vir-

tutes Domini Domino.4. Benedicite sol, et luna

Domino: benedicite stellse

cceli Domino.5. Benedicite omnis imber,

et ros Domino : benediciteomnes spiritus Dei Domino.

6. Benedicite ignis, et aestus

Domino : benedicite frigus, et

Aestus Domino.7. Benedicite rores, etpruina

Domino : benedicite gelu, et

frigus Domino.8. Benedicite glacies, et

nives Domino: benedicite noc-

tes, et dies Domino.9. Benedicite lux, et tene-

brae Domino : benedicite ful-

gura, et nubes Domino.

10. Benedicat terra Domi-num : laudet, et superexalteteum in sascula.

1 . ALL ye works of the Lord,bless the Lord : praise and exalt him above all forever.

2. O ye Angels of the Lord,bless the Lord : O ye heavens,bless the Lord.

3. O all ye waters that areabove the heavens, bless theLord : O all ye powers of the

Lord, bless the Lord.

4. O ye sun and moon, bless

the Lord: O ye stars of

heaven, bless the Lord.

5. O every shower and dew,bless ye the Lord : O all yespirits of God, bless the Lord.

6. O ye fire and heat, bless

the Lord : O ye cold and heat,bless the Lord.

7. O ye dews and hoar frost,

bless the Lord : O ye frost andcold, bless the Lord.

8. O ye ice and snow, blessthe Lord: O ye nights and

days, bless the Lord.

9. O ye light and darkness,bless the Lord : O ye light

nings and clouds, bless theLord.

10. O let the earth bless theLord : let it praise and exalthim above all forever.

Holy Ghost, call first (v. i) upon all creatures in general, animate and

inanimate, to bless the Lord; then (verses 2 to 14) they address them

selves to the several kinds of creatures in particular, beginning with the

angels of heaven above and descending by degrees down to earth; then

(verses 15-17) they encourage all the servants of God, and lastly fv. 18)

their own selves, to praise him. The two last verses have bee.i added

by the Holy Church; but the last being formed from the verses 52 and

56 of Daniel. Remarks: Verse 3."

Aquce omnes qua super ccelos

sunt."

See next psalm, verse 4." Virtutem Domini: This expres

sion is variously understood; it seems to denote the angelic hosts

charged with executing the intimations of God s will throughout the

universe. See Psalm cii. v. 22, and next psalm, v. 2. Verse 5.

"Spiritus Dei" The winds. Verse 6. "Frigus est &stus, n Someunderstand hereby winter and summer.

psalm V.CXLVIIL of Psalter. 339

n. Benedicite montes, et

colles Domino : benediciteuniversa germinantia in terra

Domino.12. Benedicite fontes Do

mino : benedicite maria, et flu-

mina Domino.13. Benedicite cete, et om-

nia, quae rnoventur in aquis,Domino : benedicite omnesvolucres cceli Domino.

14. Benedicite omnes be-

stiae, et pecora Domino : benedicite filii hominum Domino.

15. Benedicat Israel Do-minum : laudet, etsuperexalteteum in saecula.

1 6. Benedicite sacerdotesDomini Domino benedicite:servi Domini Domino.

17. Benedicite spiritus, et

animae justorum Domino:benedicite sancti, et humilescorde Domino.

18. Benedicite Anania, Aza-ria. Misael Domino : laudateet superexaltate eum in saecula.

19. Benedicamus Patrem, et

Filium cum sancto Spiritu :

laudemus et superexaltemuseum in saecula.

20. Benedictus es Domine in

firmamento cceli : et laudabilis,et gloriosus, et superexaltatusin saecula.

11. O ye mountains and hills,

bless the Lord : O all ye thingsthat spring up in the earth,bless the Lord.

12. O ye fountains, bless theLord : O ye seas and rivers,

bless the Lord.

13. O ye whales, and all

that move in the waters, bless

the Lord : O all ye fowls of the

air, bless the Lord.

14. O all ye beasts and cat

tle, bless ^he Lord : O ye sonsof men, bless the Lord.

15. O let Israel bless theLord : let them praise and exalt him above all forever.

16. O ye priests of the Lord,bless the Lord : O ye servantsof the Lord, bless the Lord.

17. O ye spirits and souls of

the just, bless the Lord : O yeholy and humble of heart, bless

the Lord.18. O Ananias, Azarias, and

Misael, bless ye the Lord :

praise and exalt him above all

forever.

19. Let us praise the Father,and the Son, with the HolyGhost : let us praise and exalt

him above all forever.

20. Thou art praised in the

sky of the heavens : and praise

worthy and glorious and exalted above all for ever.

PSALM V., WHICH is PSALM CXLVIII. OF THE PSALTER.

In this psalm, as well as in the two following, all creatures are called

upon to praise and thank the Lord for the victory gained over the ene

mies of his holy name. In an allegorical sense all Christians are invited

to bless God for the victory that he helped them to gain over the devil,

the world, and the flesh; a victory so great that for it they will be

honored by being appointed judges at the day of judgment.

i. LAUDATE Dominum de i. PRAISE ye the Lord fromcoelis: laudate eum in excelsis. the heavens : praise ye him in

the high places.


2. Laudate eum omnes An-

geli ejus : laudate eum omnesvirtutes ejus.

3. Laudate eum sol et luna :

laudate eum omnes stellae, et

lumen.

4. Laudate eum cceli ccelo-

rum : et aquae omnes, quae

super coelos sunt, laudent no-men Domini.

5. Quia ipse dixit, et facta

sunt : ipse mandavit, et creata

sunt.

6. Statuit ea in aeternum, et

in saeculum saeculi : praeceptumposuit, et non praeteribit.

7. Laudate Dominum de ter

ra, dracones, et omnes abyss.

8. Ignis, grando, nix, glacies,

spiritus procellarum : quae fa-

ciunt verbum ejus.

9. Montes, et omnes colles :

ligna fructifera, et omnes cedri.

10. Bestiae et universa peco-ra : serpentes, etvolucres pen-natae :

11. Reges terrae, et omnespopuli : principes et omnesjudices terrae.

12. Juvenes, et virgines: se-nes cum junioribus laudentnomen Domini : quia exalta-tum est nomen ejus solius.

13. Confessio ejus super cce-lum et terram : et exaltavitcornu populi sui.

14. Hymnus omnibus sanctis

ejus : filiis Israel, populo ap-propinquanti sibi.

2. Praise ye him all his an

gels : praise ye him all his

hosts.

3. Praise ye him O sun andmoon : praise him all ye stars

and light.

4. Praise him ye heavens of

heavens : and let all the watersthat are above the heavens

praise the name of the Lord.

5. For he spoke, and theywere made : he commanded,and they were created.

6. He hath established themforever, and for ages of ages :

he hath made a decree, and it

shall not pass away.7. Praise the Lord from the

earth, ye dragons, and all yedeeps.

8. Fire, hail, snow, ice,stormy winds : which fulfil his

word :

9. Mountains and all hills:

fruitful trees and all cedars.

10. Beasts, and all cattle:

serpents and feathered fowls :

11. Kings of the earth, andall peoples : princes and all

judges of the earth.

12. Young men and maidens : let the old with the

younger, praise the name of

the Lord : for his name aloneis exalted.

13. The praise of him is

above heaven and earth, andhe hath exalted the horn ofhis people.

14. A hymn to all his saints :

to the children of Israel, a

people approaching to him.

4."

Agues omnes qucp super coelos sunt." With regard to these

waters there are various opinions. Some, as St. Bonaventure,Ambrose and Catharinus, etc., say that they are the crystallineheaven. Others, as St. Athanasius (Cont. Arian. or. 2, n. 28,

E .), St. Basil (In Hexam. horn. 3), St. Ambrose (Hexam. 1. 2,

Psalm V.CXL VIII. of Psalter. 34 1

c. 2, 3), St. John Chrysostom (In Genes, horn. 4), Bede (/;/

Hexam.}, etc., believe that these waters are above the firma

ment or starry heavens, and they cite for this opinion Genesis:

Etfecit Deus firmamentum, divisitque aquas quce erant sub fir-

mamento, ab his qua; erant superJinnamentum And God made

a firmament, and divided the waters that were under the firma

ment from those that were above the firmament (Gen. i. 7).

And St. Augustine, who holds the same view, says : Major est

Scripturce hujus auctoritas, quam omnis humani ingenii capaci-

tas The authority of this Scripture is greater than all the

capacity of the human mind (De Gen. ad litt. 1. 2, c. 5, n. 9).

This opinion is also followed by many modern interpreters

cited by Tirinus. Others, in fine, such as Rupert, Lorinus,

Mariana, etc., with the greatest number of modern commenta

tors, understand by these waters the clouds that are suspendedover the earth. 1

6. "Ea." That is, the angels and the heavenly bodies.

7."

Dracones." This is the name given by Scripture to sea-

monsters."

Abyssi." Abysses, that is, deep waters.

8."

Spiritus procellarum" These are violent winds.

10."

Serpentes"Animals that crawl upon the earth.

" Vol-

ucrcspennat<z."

Birds that fly in the air.

12." Exaltatnm est nomen cjus solius." God is raised above

everything; it is to him alone all glory belongs.

13. Let then the praises of the Lord resound through heaven

and earth, since he has willed to exalt by his power his faithful

people, in giving them Jesus Christ, who has made his servants

victorious over the devils.

14. Let praise be given at the same time to all his saints, and

to all the true children of Israel who form the people that by

their faith and virtue approach near to God.

1 Bellarmine, who holds the second opinion with the holy Fathers,

seems to us to refute in a solid way this last opinion; besides, we see

that the psalm is divided into two parts, the first of which refers to the

higher regions of the heavens. See, moreover, in the preceding can

ticle, verse 3, and in Psalm ciii., verse 3.


PSALM VI., WHICH is PSALM CXLIX. OF THE PSALTER.

1. CANTATE Domino canti-cum novum : laus e j u s in

ecclesia Sanctorum.2. Lsetetur Israel in eo, qui

fecit eum : et filii Sion exul-tent in rege suo.

3. Laudent nomen ejus in

choro : in tympano et psalteriopsallant ei :

4. Quia beneplacitum e s t

Domino in populo suo : et ex-altabit mansuetos in salutem.

5. Exultabunt sancti in gloria, laetabuntur in cubilibussuis.

6. Exaltationes Dei in gut-ture eorum : et gladii ancipitesin manibus eorum :

7. Ad faciendam vindictamin nationibus : increpationes in

populis.8. Ad alligandos reges eo

rum in compedibus : et nobileseorum in manicis ferreis.

9. Ut faciant in eis judiciumconscriptum : gloria haec estomnibus sanctis ejus.

1. SING ye to the Lord anew canticle : let his praise bein the church of the saints.

2. Let Israel rejoice in himthat made him : and let thechildren of Sion be joyful in

their king.3. Let them praise his name

in choir : let them sing to himwith the timbrel and the psaltery.

4. For the Lord is well

pleased with his people : andhe will exalt the meek untosalvation.

5. The saints shall rejoice in

glory: they shall be joyful intheir beds.

6. The high praises of Godshall be in their mouth : andtwo-edged swords in theirhands.

7. To execute vengeanceupon the nations, chastisements among the people:

8. To bind their kings withfetters : and their nobles withmanacles of iron.

9. To execute upon themthe judgment that is written :

this glory is to all his saints.

1. Sing to the Lord a new canticle for all the new benefitsthat he has bestowed upon us, and especially for having givenus Jesus Christ for our Redeemer: it is just that in the assembly of the saints, that is, of Christians, the praises of the Lordshould ever resound.

2. Let the children of the holy Church exult in their Godwho has created them, and who reigns in them by his grace.

4." Exultabit mansuetos in salutem.

" He will exalt the meekby giving them eternal salvation.

5. "/gloria" In the glory of heaven, where they shall

enjoy eternal gladness.- Wherewith to execute a just vengeance upon the nations

Psalm VII. CL. of Psalter. 343

who had persecuted them by reproaching them with their

iniquities.1

9." Utfaciant in eosjudicium conscription" So they shall

execute upon the persecutors the judgment spoken of in HolyScripture. Judicabunt nattones, et doniinabuntur populis Theyshall judge nations, and rule over people (Wis. iii. 8).

PSALM VII., WHICH is PSALM CL. 2 OF THE PSALTER.

1. LAUDATE Dominum in i. PRAISE ye the Lord in his

sanctis ejus : laudate eum in holy places : praise ye him in

firmamento virtutis ejus. the firmament of his power.2. Laudate eum in virtutibus 2. Praise ye him for his

ejus : laudate eum secundum mighty acts : praise ye himmultitudinem magnitudinis according to the multitude of

ejus. his greatness.3. Laudate eum in sono tu- 3. Praise him with sound of

bse : laudate eum in psalterio, trumpet: praise him withet cithara. psaltery and harp.

4. Laudate eum in tympano, 4. Praise him with timbrelet choro : laudate eum in and choir: praise him with

chordis, et organo. strings and organs.5. Laudate eum in cymbalis 5. Praise him on high sound-

benesonantibus : laudate eum ing cymbals: praise him onin cymbalis jubilationis : om- cymbals of joy : let every spiritnis spiritus laudet Dominum. praise the Lord.

1." In sanctis ejus

"

According to the Hebrew: In sanctit-

ario ejus In his sanctuary, which is principally heaven. "/;/

firmamento virtutisejus"

St. Jerome translates : Infortitudine

potcntitc ejus In the strength of his power. The almighty

power of God shines forth in a special manner in the firmament,or in the heavens, as is the meaning of the word Firmamentum

given in the first chapter of Genesis.

2." hi virtutibus (jus. In the effects of his power, or in the

marvels that he works.

4. "Choro." Some think that this expression means here

some musical instrument, now unknown to us ; others that it

1 Reference is here made to the last judgment. We may remark a

striking relation between the next verse and the words of our Lord :

Ligatis manibus et pcdilms ejus, mittite eum in tenebras exteriores Bind

his hands and feet, and cast him into the exterior darkness.2 This psalm is, as it were, the conclusion of the two preceding psalms

and of the whole psalter.


signifies a concert of voices. We are ignorant as to what in

struments correspond to those mentioned by the psalmist.Dom Calmet has treated this subject in a special dissertation.

THE CANTICLE OF ZACHARY (Ltike, i. 68).

In this canticle we hear the prophet Zachary praising and thankingthe Messias who comes to save mankind : he then shows his own son,

St. John the Baptist, chosen to be the precursor of our Lord JesusChrist.

1. BENEDICTUS DominusDeus Israel, quia visitavit, et

fecit redemptionem p 1 e b i s

suae :

2. Et erexit cornu salutis

nobis : in domo David puerisui :

3. Sicut locutus est per os

sanctorum, qui a saeculo sunt,

prophetarum ejus :

4. Salutem ex inimicis no-stris, et de manu omnium, quioderunt nos :

5. Ad faciendam misericor-diam cum patribus nostris : et

memorari testamenti sui sancti.

6. Jusjurandum, quod jura-vit ad Abraham patrem nostrum, daturum se nobis :

7. Ut sine timore, de manuimmicorum nostrorum liberati,serviamus illi.

8. In sanctitate et justitiacoram ipso, omnibus diebusnostris.

9. Et tu puer, Propheta Al-tissimi vocaberis: prseibisenimante faciem Domini pararevias ejus :

10. Ad dandam scientiamsalutis plebi ejus: in remis-sionem peccatorum eorum.

1 1 . Per viscera misericordiseDei nostri : in quibus visitavit

nos, oriens ex alto :

1. BLESSED be the Lord Godof Israel : because he hathvisited and wrought the re

demption of his people :

2. And hath raised up anhorn of salvation to us, in thehouse of David his servant.

3. As he spoke by the mouthof his holy prophets, who arefrom the beginning.

4. Salvation from our enemies, and from the hand of all

that hate us.

5. To perform mercy to ourfathers

; and to remember his

holy testament.6. The oath which he swore

to Abraham our father, that hewould grant to us,

7. That being delivered fromthe hand of our enemies wemay serve him without fear,

8. In holiness and justice before him, all our days.

9. And thou child, shalt becalled the prophet of the Highest : for thou shalt go beforethe face of the Lord to preparehis ways.

10. To give knowledge ofsalvation to his people, untothe remission of their sins.

11. Through the bowels ofthe mercy of our God, in whichthe Orient, from on high, hathvisited us.

Canticle of Zachary. 345

12. Illuminare his, q u i in 12. To enlighten them that

tenebris, et in umbra mortis sit in darkness, and in the

sedent : ad dirigendos pedes shadow of death : to direct our

nostros in viam pacis. feet into the way of peace.

2." Cornu saintis." The strength that saves, that is, the

Saviour.

8. "/ sanctitate et justitia coramipso."

That is to say:

Not merely with external worship, but also with piety and

interior justice, which renders us likewise interiorly just in the

sight of God.

9. Thou shalt be the prophet of the Lord ; for before he

manifests himself on earth, thou shalt go forth to prepare souls

to follow his teaching.

11. "Per viscera misericordice" That is: Through the

immense and tender pity."

Oriens" The word Oriens is not

the participle of the verb Orior, but according to the Hebrew

and the Greek text, is a noun substantive, which, as explained

by St. Jerome, St. Cyril, and others cited by Tirinus in his

comments on Zachary, iii. 8, denotes the eternal Word begotten

by God. Hence the following is the antiphon which the Church

sings on the 2ist of December in addressing our divine Saviour:

O Oriens, Splendor lucis <zternce, et Soljustitice ! veni, et illnmina

sedentes in tenebris et umbra mortis O Orient, Splendor of

eternal light, and Sun of justice, come and enlighten those who

sit in darkness and the shadow of death.

12."

Qui in tenebris ct in umbra mortis sedent! That is:

Those that are deprived of the grace of God, a privation which

is the shadow of the eternal death. "

/;/ mam pads"In the

path that conducts to eternal beatitude.

346 Monday at Lauds.

Monday at Lauds.

PSALM I., WHICH is PSALM L. OF THE PSALTER.

David, contrite and humbled, bewails his sins. 1 In this psalm is

perfectly expressed the sorrow that a sinner feels when repenting of

his faults he humbly asks God s pardon. It is the fourth penitential

psalm.

1. MISERERE mei Deus, se- i. HAVE mercy on me, Ocundum magnam misericor- God, according to thy greatdiam tuam. mercy.

2. Et secundum multitu- 2. And according to thedinem miserationum tuarum, multitude of thy tender mer-dele iniquitatem meam. cies blot out my iniquity.

3. Amplius lava me ab ini- 3. Wash me yet more from

quitate mea : et a peccato meo my iniquity : and cleanse memunda me.

4. Quoniani iniquitatemfrom my sin.

4. For I know my iniquity :

meam ego cognosce : et pec- and my sin is always beforecatum meum contra me est me.

semper.5. Tibi soli peccavi, et ma- 5. To thee only have I sin-

lum coram te feci : ut justi- ned, and have done evil beforeficeris in sermonibus tuis, et thee: that thou mayst be jus-vincas cum judicaris. tified in thy words, and mayst

overcome when thou art judged.

6. Ecceenim in iniquitatibus 6. For behold I was con-

conceptus sum : et in peccatis ceived in iniquities : and in

concepit me mater mea. sins did my mother conceiveme.

7. Ecce enim veritatem 7. For behold thou hastdilexisti : incerta et occulta loved truth : the uncertain and

sapientise tuae manifestasti hidden things of thy wisdommihi. thou hast made manifest to

me.8. Asperges me hyssopo, et 8. Thou shalt sprinkle me

mundabor: lavabis me, et su- with hyssop, and I shall be

per nivem dealhabor. cleansed : thou shalt wash me r

and I shall be made whitefthan snow.

1 Title of the psalm : Psalmus David, cum venit ad crim Nathan

propheta, quando intravit ad Bethsabee Psalm of David when Nathan came to him, after he had sinned with Bethsabee (2 Kings, xii.).

Psalm LL. of Psalter. 347

9. To my hearing thou shall

give joy and gladness : and the

bones that have been humbledshall rejoice.

10. Turn away thy face from

my sins : and blot out all myiniquities.

11. Create a clean heart in

me, O God : and renew a right

spirit within my bowels.

12. Cast me not away from

thy face: and take not thy

holy spirit from me.

13. Restore unto me the joyof thy salvation : and strengthen me with a perfect spirit.

14. I will teach the unjust

thy ways : and the wicked shall

be converted to thee.

15. Deliver me from blood,

O God, thou God of my salva

tion : and my tongue shall ex

tol thy justice.16. O Lord, thou wilt open

my lips : and my mouth shall

declare thy praise.

17. For if thou hadst de

sired sacrifice, I would indeed

have given it : with burnt-offer

ings thou wilt not be delighted.1 8. A sacrifice to God is an

afflicted spirit: a contrite andhumble heart, O God, thouwilt not despise.

19. Deal favorably, O Lord,in thy good-will with Sion :

that the walls of Jerusalemmay be built up.

20. Then shalt thou acceptthe sacrifice of justice, obla

tions, and whole burnt-offer

ings : then shall they lay calves

upon thy altar.

1. Show to me great mercy because I am a great sinner.

2." Dele iniquitatcm meant" Blot out from my soul all my

9. Auditui meo dabis gau-dium et laetitiam : et exulta-

bunt ossa humiliata.

10. Averte faciem tuam a

peccatis meis, et omnes ini-

quitates meas dele.

1 1. Cor mundum crea in meDeus : et spiritum rectum in-

nova in visceribus meis.

12. Ne projicias me a facie

tua : et spiritum sanctum tuumne auferas a me.

13. Rcdde mihi laetitiam sa-

lutaris tui : etspiritu principal!confirma me.

14. Docebo i n i q u o s vias

tuas : et impii ad te converten-tur.

15. Libera me de sanguini-bus Deus, Deus salutis meae :

et exultabit lingua mea justi-tiam tuam.

16. Domine, labia mea aperies : et os meum annuntiabit

laudem tuam.

17. Quoniam si voluisses

sacrificium, dedissem utique :

holocaustis non delectaberis.

18. Sacrificium Deo spirituscontribulatus : cor contritum,et humiliatum Deus non de-

spicies.

19. Benigne fac Domine in

, bona voluntate tua Sion : ut

sedificentur muri Jerusalem.

20. Tune acceptabis sacri

ficium justitiae, oblationes, et

holocausta : tune imponentsuper altare tuum vitulos.

sins.

4. I well know the enormity of my sin, which is continually

before my eyes, reproaching me with the evil that I have done.


5. O Lord, against Thee alone I have sinned, and I have

dared to do evil before Thy eyes ;but I hope to receive from

Thee the pardon which Thou hast promised to repentant sin

ners so that Thou mayest be justified in Thy words. In ser-

monibus tuts, that is, in regard to Thy promises to pardon himwho repents, and that Thou wilt overcome, that is, Thou wilt

shut the mouth of my enemies, who think and dare to say that

it is not just that I should receive pardon for so great a sin,

when Thou shalt judge me.

It must be remarked that this verse is variously explained byothers. " Ttbi soli peccavi" Bellarmine, Tirinus, and Mattei,

following the commentary of St. Cyril and of St. Gregory,explain thus : Tibi soli peccavi ut judici Against Thee onlyhave I sinned as Judge. I have sinned against Thee alone, in

this sense, that Thou alone art to judge me ; for though it is

true that I have also sinned against my neighbor by causing thedeath of Urias and by scandalizing the people, nevertheless I

am afraid of Thee alone; because as king I have no one onearth to judge me, and yet I have to be judged, and by Theealone be punished, and not by men. This commentary is

beautiful, but the interpretation given above appears to memore simple and more appropriate :

" Lord against Thee aloneI have sinned," for it was God s law only that David trans

gressed. It is no objection that he had also offended againstUrias and the people ; for these offences were sins only so far

as they were transgressions of the law of God, since all themalice of sin consists in the transgression of the divine law,

according to what the Apostle says :

" Peccatum non cognovi,nisiper legem" But I did not know sin, but by the law (Rom.vii. 7). Hence David said with good reason : Against Theeonly I have sinned

; for Thy law alone I have transgressed." Ut justificeris.

"

Theodoret says that the particle Ut doesnot here signify cause but consequence.

"

Jiidicaris." According to the Hebrew : JtedicavcrisThou shalt judge.

6. I have had the misfortune of being conceived in sin; when

my mother conceived me I appeared in the world already asinner. As if he would say: what, O Lord ! couldst Thou ex

pect, from a man conceived in sin? Grotius explains this pas-

1 This part of the verse is cited by St. Paul (Rom. iii. 4),

Psalm I. L. of Psalter. 349

sage thus : I was guilty from my birth. But this interpreta

tion seems to favor the opinion of Socinus, who denied original

sin, and denied that it was contracted from the moment of

conception ;whereas this text proves perhaps more clearly than

any other that all men are conceived in original sin.

7. Thou lovest the truth, and him also who confesses his

fault : I confess my ingratitude, inasmuch as Thou hast favored

me by making known to me the secrets of Thy wisdom, secrets

uncertain and hidden to others.

8. Reference is here made to the sprinkling of the blood of

the victims, which was made over the lepers with hyssop to

purify them (Levit. xiv. 6). That is to say: Cleanse me, OLord ! ever more and more. 1

9. In making me hear that Thou hast pardoned me, Thou

wilt give to my soul a joy and gladness so great that my very

bones, that is, all my interior powers, which have been so

greatly afflicted, shall leap for joy.

10. My God, turn, then, Thy face from my sins, that is, look

no longer upon them ;and blot out from my soul all my faults,

which gave Thee horror.

11. Change my heart, and give me a pure heart, that loves

none but Thee : and renew within my bowels, that is, my in

terior, that right spirit which I had lost by sin.

13. Restore to me the joy of the salvation which Thou hast

given me, and confirm me in good by means of a principal

spirit, that is, one that is strong, inspired by Thee.

14. I promise Thee, on account of the scandal that I have

given, to instruct sinners in Thy law, and I hope that they will

be converted to Thee.

15."

Sanguinibus" Rotigni and Lallemant give to this

word a sense that is very probable, by explaining it to refer to

the remorse of conscience with which David was afflicted on

account of the blood of Urias. ^

"Justttiam tuam" Bellarmine

1 We also find in this verse reference to another purification wrought

by the sprinkling of water which was mixed with the ashes of the vic

tim offered for sin (Num. xix. 9) ; this is regarded as a figure of

baptism. See Bellarmine.* "

Sanguinibus" The plural instead of the singular, a Hebraism,

to denote the abundance of the blood shed, and the enormity of the

j:rime. Besides Urias, David had caused a considerable number of his


says that the pardon of sin is mercy with respect to us ; but

that it is justice with regard to Jesus Christ who, by his death,

has merited for us pardon ; and this is the divine justice of

which David meant to speak.

17. If to satisfy for my sins Thou hadst required of me sacri

fices, I would willingly have offered them to Thee ; but I well

know that with holocausts Thou art not satisfied.

1 8. The sacrifice that is pleasing to Thee, O my God ! is a

soul afflicted on account of its sin; when a heart is contrite

and humbled Thou knowest not how to despise it.

19. That is : If I do not deserve to be heard, look, O Lord !

with a gracious eye upon Thy city Sion, and according to Thygood-will, that is, in accordance with the purpose of Thy goodpleasure, which Thou hadst in choosing it as Thy dwelling-

place, show to it Thy favor, so that the walls of -Jerusalem,now fallen in ruins, may be rebuilt.

20. Then wilt Thou accept with joy my sacrifices of justice,

that is, as Bellarmine understands it, my homage justly due to

Thee, and all my offerings and holocausts ;and many, after

my example, will offer to Thee upon Thy altar, calves, that is,

choice victims, amongst which the calf was the noblest. 1

bravest soldiers to be destroyed (2 Kings, ix. 17). In praying to Godto deliver us from remorse, we should ask him not to take away the

remembrance of our faults, but in his goodness to deign to repair the

evil that we have done, and even to change it into good, as happenedto the royal penitent.

1 The last two verses apply very well to the spiritual Jerusalem in

which the true sacrifice of justice was to be offered, which alone could

fully satisfy divine justice, and of which the ancient sacrifices were a

figure.

One cannot meditate too much on this psalm, which is an admirable

and a salutary prayer, filled with light and unction, and which one

never grows weary in repeating. We remark at least the motives in

voked by the prophet to touch the heart of God and to obtain his

grace, a grace that is perfect, that is, the remission of his sins, v. 2;

a pure heart and a light spirit, v. 3, 8, 10, n, with a holy joy, com

panion of innocence, v. 9, 13 ; and the gift of perseverance, v. 12, 13;

the first motive, the divine mercy and goodness, v. 1.2; the second,

the knowledge that he had of his sad state, and the sorrow that he felt,

v. 4 ; the third, his avowal and the promise of pardon, v. 5 \ the

Psalm II. V. of Psalter. 351

PSALM II., WHICH is PSALM V. OF THE PSALTER.

The just man may here understand perfectly how he should conduct

himself in adversities and then be consoled by confiding in God. At

the end, the psalrn shows us the happiness of heaven as a reward

promised to souls that suffer patiently here below.

1. VERBA mea auribus per-

cipe Domine, intellige clamo-rem meum.

2. Intende voci orationis

rnese : Rex me us, et Deusmeus.

3. Quoniam ad te orabo :

Domine, mane exaudies vocemmeam.

4. Mane astabo tibi, et vide-

bo: quoniam non Deus volens

iniquitatem tu es.

5. Neque habitabit juxta te

malignus: neque permanebuntinjusti ante oculos tuos.

6. Odisti omnes, qui operan-tur iniquitatem : perdes omnes,

qui loquuntur mendacium.

7. Virum sanguinum et do-losum abominabitur Dominus :

ego autem in multitudine mi-sericordise tuse.

8. Introibo in domum tuam :

adorabo ad tempium sanctumtuum in timore tuo.

9. Domine deduc me in jus-titia tua: propter inimicos me-os dirige in conspectu tuo viammeam.

10. Quoniam non est in ore

eorum veritas : cor eorum va-

num est.

1. GIVE ear, O Lord, to mywords: understand my cry.

2. Hearken to the voice of

my prayer, O my King and myGod.

3. For to thee will I pray:O Lord in the morning thoushalt hear my voice.

4. In the morning I will standbefore thee, and will see : that

thou art not a God that wiliest

iniquity.

5. Neither shall the wickeddwell near thee: nor shall the

unjust abide before thy eyes.6. Thou hatest all the work

ers of iniquity : thou wilt de

stroy all that speak a lie.

7. The bloody and the deceit

ful man the Lord will abhor :

8. But asfor me in the multitude of thy mercy I will comeinto thy house : I will worshiptowards thy holy temple in thyfear.

9. Conduct me, O Lord, in

thy justice : because of myenemies, direct my way in thysight.

10. For there is no truth in

their mouth : their heart is

vain.

fourth, the misery of his nature in consequence of original sin, v. 6;

the fifth, the sincerity of his soul, v. 7 ;the sixth, his good resolutions,

and the good that he could do to others, v. 14, 15, 16; finally, the

seventh, his contrite and humbled heart disposed to make every sacri

fice, v. 17 and the following verses.


n. Sepulchrum patens est n. Their throat is an openguttur eorum, linguis suis do- sepulchre, they dealt deceit-

lose agebant : judicaillos Deus. fully with their tongues, judgethem O God.

12. Decidant a cogitationi- 12. Let them fall from their

bus suis, secundum multitudi- devices, according to the mul-nem impietatum eorum expelle titude of their wickednesseseos : quoniam irritaverunt te cast them out, for they haveDomine. provoked thee, O Lord.

13. Et laetentur omnes, qui 13. But let all them be gladsperant in te, in seternum exul- that hope in thee, they shall

tabunt: et habitabis in eis. rejoice forever: and thou shalt

dwell in them.

14. Etgloriabuntur in teom- 14. And all they that love

nes, qui diligunt nomen tuum, thy name shall glory in thee,

quoniam tu benedices justo. for thou wilt bless the just.

15. Domine, ut scuto bonse 15. O Lord thou hast crown-voluntatis tuse coronasti nos. ed us as with a shield of thy

goodwill.

i. 2. God hears and understands everything; but sometimeshe seems not to hear, or not to understand, because the prayerthat we make to him is either not just or because it is ill-made.

Hence David said: O Lord, hear me, understand me.

3. I will always have recourse to Thee ;and I know of a

certainty, according to Thy promises, that Thou wilt alwayshearken to my prayer.

4. I will place myself in Thy presence to pray to Thee, and I

will always have before my eyes that Thou hatest all iniquity.1

9."

Propter inimtcos meos, dirige in conspectu tuo viam meam."

To confound my enemies so direct me that I may always walkin Thy presence.

n. An open sepulchre that exhales a malignant infection;for they use their tongues to weave deceits; judge them, and

punish them as they deserve.

15. Thou hast surrounded us on all sides with the shield of

goodwill which renders us secure from all the assaults of ourenemies.

"Videbo" According to the Hebrew : Contemplabor; which givesto the verse the following meaning: Every morning I will place myselfin Thy presence, and I will contemplate, or will consider, will meditateon what subject ? that you repel all those that give themselves up to

sin, v. 5, either in action, or in word, v. 6, or in sentiments, desires,

thoughts, v. 7.

Canticle of Isaias. 353

CANTICLE OF THE PROPHET ISAIAS (Ch. XII.).

Isaias, after having prophesied the coming of the Messias, the call of

the Gentiles, the end of the captivity, and the return of the Jews to the

Land of Promise, composed this canticle that it might be chanted bythe people in thanksgiving to the Lord. (Is. xii.) The Church appoints

it to be sung as a thanksgiving to Jesus Christ for having given us the

law of grace and for having by this signal benefit delivered us from the

slavery of the devil.

1. CONFlTEBORtibi Domine,quoniam iratus es mihi : con-versus est furor tuus, et con-solatus es me.

2. Ecce Deus salvator meus,fiducialiter agam, et non ti-

mebo.

3. Quia fortitude mea, et

laus mea Dominus, et factus

est mihi in salutem.

4. Haurietis aquas in gaudiode fontibus Salvatoris: et di-

cetis in ilia die: ConnteminiDomino, et invocate nomenejus.

5. Notas facite in populis ad-

inventiones ejus : mementotequoniam excelsum est nomenejus.

6. Cantate Domino, quoniammagnifice fecit; annuntiate hocin universa terra.

7. Exulta, et lauda habitatio

Sion : quia magnus in mediotui sanctus Israel.

1. I WILL give thanks to

thee, O Lord, for thou wast

angry with me: thy wrath is

turned away, and thou hastcomforted me.

2. Behold, God is my saviour,I will deal confidently, and will

not fear :

3. Because the Lord is mystrength, and my praise, andhe is become my salvation.

4. You shall draw waterswith joy out of the saviour s

fountains : and you shall say in

that day: Praise ye the Lord,and call upon his name:

5. Make his works knownamong the people: rememberthat his name is high.

6. Sing ye to the Lord, for

he hath done great things :

show this forth in all the earth.

7. Rejoice, and praise, O thouhabitation of Sion : for great is

he that is in the midst of thee,the holy One of Israel.

1. I will ever thank Thee, because after being justly angrywith me for my sins, Thy wrath is turned to clemency, and has

consoled me.

2, 3. My God has come himself to save me; I shall then live

henceforward in confidence and without fear ; for the Lord will

be my strength and the object of my praise, since he has willed

to become my Saviour.

4. 5. The prophet here addresses his words to the faithful,

and says to them : You will draw with joy from the very foun-

23


tains of the Saviour the waters of salvation; that is, according

to St. Cyril and St. Jerome, his holy doctrine ; or, according to

St. Ambrose and Origen, the sacraments; or, according to St.

Bernard, the gifts of the Holy Ghost. And in that day youwill say one to another : Give praise to the Lord, and invoke his

name; make known to the people the inventions 3 of his love,

and remember always to praise him, for his name is exceed

ingly great, even high above all praise.

6."

Quoniam magnifice fecit"For the magnificence that he

has wrought in making us pass from death to life.

7." Habitatio Sion." The assembly of the faithful, the holy

Church. "Magnus in medio tut, Sanctus Israel." That is:

Emmanuel, the expected of Israel, is in the midst of thee, to

enrich thee with his graces.

1 Our divine Saviour himself employed this figure of the water whenspeaking of the spiritual goods that he brought into the world (John, iv.

13; vii. 38). And he has chosen water as the matter of the sacramentof baptism. Moreover, St. Paul says that the rock from which Mosesmade water flow represented Jesus Christ (i Cor. x. 4).

2 " Adinventionesejus."

The marvels of mercy and goodness whichhe invented and wrought for our sanctification and our salvation, as is

said in the following verse: "

Magnifice fecit"

Psalm II.XLII. of Psalter. 355

Tuesday at Lauds.

Psalm Miserere mei Deus of Monday at Lauds.

PSALM II., WHICH is PSALM XLII. OF THE PSALTER.

David begs of God to be delivered from his enemies, and consoles

himself with the hope of again seeing the Tabernacle of the Lord. In

the spiritual sense this psalm applies to the just man who in the trials

of the present life longs to leave this world, and to go to his heavenly

country.1

i. JUDICA me, Deus, et di- i. JUDGE me, O God, andscerne causam meam de gente distinguish my cause from thenon sancta, ab homine iniquo nation that is not holy, deliver

et doloso erue me.

2. Quia tu es Deus fortitudo

mea : quare me repulisti? et

quare tristis incedo, dum affli-

git me inimicus ?

3. Emitte lucem tuam et

veritatem tuam : ipsa me de-

duxerunt, et adduxerunt in

montem sanctum tuum, et in

tabernacula tua.

4. Et introibo ad altare Dei :

ad Deum, qui laetificat juven-tutem meam.

5. Conntebor tibi in cithara

Deus Deus meus : quare tris

tis es anima mea ? et quareconturbas me ?



me from the unjust and deceit

ful man.2. For thou art God my

strength : why hast thou cast

me off? and why do I go sor

rowful whilst the enemy afflict-

eth me ?

3. Send forth thy light and

thy truth: they have conducted me, and brought me unto

thy holy hill, and into thytabernacles.

4. And I will go to the altar

of God : to God who giveth joyto my youth.

5. To thee, O God my God, I

will give praise upon the harp :

Why art thou sad, O my soul,

and why dost thou disquiet me?6. Hope in God, for I will

still give praise to him : thesalvation of my countenanceand my God.

1." De gente non sancta" Against the wicked who persecute

me.

2."

Quare me repulisti? Why dost Thou seem to have cast

me off ?

3. Send forth Thy light, and make me enjoy Thy promises;

1 This is an abridgment of psalm xli., page 132.

356 Tuesday at Laiids.

they will bring me out of sadness, and will lead me to Thy holy

mountain of Sion, and to Thy tabernacle." Deduxerunt et ad-

duxerunt" According to the Hebrew : Deducent el adducent.

4. Having entered therein, I will approach the divine altar,

and even to my God, who will restore to me the gladness that

rejoiced my youth.

5."

Confitebor tibi" There I will sing Thy praises.1 "

Quaretristis es, anima mea? Why, my soul, having such a hope, art

thou sad ?

6. Have confidence in thy God, for I hope to go one day to

bless him and to thank him forever in heaven, while saying to

him : Thou art my God and the salvation of my face, that is,

Thou my Saviour wilt be ever present to my eyes, and to see

Thy beautiful face will be my salvation and beatitude.

(Here follow the Psalms Dcus, Deus metis, and Deus miserea-

tur, as on Sunday at Lauds.)

CANTICLE OF EZECHIAS (Is. xxxviii. 9).

The title of this canticle sufficiently explains its contents, thus: Scrip-

tura Ezechice, regis Juda, cum cegrotasset, et convaluisset de infirmitatesua The writing of Ezechias, king of Juda, when he had been sick,

and was recovered of his sickness. In the first part Ezechias com

plains of his sad state, and in the second he thanks God for havingrestored him to health. This canticle perfectly applies to the Christian

who bewails his spiritual infirmities and who then thanks the Lord for

the help that he has given to him.

1. Ecodixi: In dimidio die- i. I said: In the midst ofrum meorum vadam ad portas my days I shall go to the gatesinferi. of hell.

2. Quaesivi residuum anno- 2. I sought for the residuerum meorum, dixi: Non vi- of my years. I said: I shalldebo Dominum Deum in terra not see the Lord God in theviventium. land of the living.

1

4. 5." Ad altare Dei . . . Confitebor tibi in cithara" Bellarmine

says that the prophet thus designates the sacrifice of praise which is

offered to God in the eternal tabernacles, and which agrees with what

we read in the Apocalypse: ffabentes singuli citharas Having everyone of them harps (v. 8). E\ vocem quam audivi, sicut citharadorurncitJiarizantium in citharis suis And the voice which I heard was as

the voice of harpers, harping on their harps (xiv. 2).

Canticle of Ezechias. 357

3. Non aspiciam hominemultra, et habitatorem quietis.

4. Generatio mea ablata est,et convoluta est a me, quasitabernaculum pastorum :

5. Praecisa est velut a te-

xente, vita mea : dum adhucordirer, succidit me: de maneusque ad vesperam finies me.

6. Sperabam usque ad mane,quasi leo sic contrivit omniaossa mea :

7. De mane usque ad vesperam finies me: sicut pullushirundinis sic clamabo, medi-tabor ut columba.

8. Attenuati sunt oculi mei,suspicientes in excelsum.

9. Domine vim patior, re-

sponde pro me. Quid dicam,aut quid respondebit mihi,cum ipse fecerit ?

10. Recogitabo tibi omnesannos meos in amaritudineanimae meae.

11. Domine si sic vivitur, etin talibus vita spiritus mei,

corripies me, et vivificabis me.Ecce in pace amaritudo meaamarissima.

12. Tu autem eruisti animammeam ut non periret, proje-cisti post tergum tuum omniapeccata mea.

13. Quia non infernus confi-tebitur tibi, neque mors lauda-bit te : non expectabunt quidescendunt in lacum veritatemtuam.

14. Vivens vivens ipse con-fitebitur tibi, sicut et ego ho-die : pater filiis notam facietveritatem tuam.

3. I shall behold man nomore, nor the inhabitant ofrest.

4. My generation is at anend, and it is rolled away fromme, as a shepherd s tent.

5. My life is cut off, as by aweaver: whilst I was but yetbeginning, he cut me off : frommorning even to night thouwilt make an end of me.

6. I hoped till morning, as alion so hath he broken all mybones.

7. From morning even to

night wilt thou make an endof me. I will cry like a youngswallow, I will meditate like adove.

8. My eyes are weakenedlooking upward.

9. Lord, I suffer violence, answer thou for me. What shallI say, or what shall he answerfor me, whereas he himselfhath done it?

10. I will recount to thee all

my years in the bitterness of

my soul.

u. O Lord, if man s life besuch, and the life of my spiritbe in such things as these, thoushalt correct me, and make meto live. Behold in peace is

my bitterness most bitter.

12. But thou hast delivered

my soul that it should not

perish, thou hast cast all mysins behind thy back.

13. For hell shall not confessto thee, neither shall death

praise thee : nor shall they that

go down into the pit, look for

thy truth.

14. The living, the living, heshall give praise to thee, as I

do this day: the father shall

make thy truth known to thechildren.

358 Tuesday at Lauds.

15. Domine salvum me fac, 15. O Lord, save me, and weet psalmos nostros cantabimus will sing our psalms all the

cunctis diebus vitae nostrae in days of our life in the housedomo Domini. of the Lord.

1. I said : In the middle of my life s course 1I shall enter the

tomb.

2. I set myself to consider the rest of the years which I mighthave lived, and I said : So here on earth I shall not any more

have the joy of going to the temple, there to visit and to adore

my Lord and my God.

3. I shall see no more the inhabitants of my kingdom, whonow live in peace.

4. Behold I remain deprived of all posterity, and my family

will be destroyed, as is the wont to destroy a shed of shepherds.

Such is the explanation of St. Jerome, St. Thomas, and others.2

5. My life is being cut off like a web that is cut off by the

weaver; I was still weaving it when the Lord cut it off; thus,

my God, from morning till evening, Thou wilt make an end of

me, that is, within the space of one day Thou wilt bring my life

to a close.

6. I hoped to live until the morning of the second day; but

the violence of the disease, like a lion, has broken all my bones,

that is, has taken away all my strength.

7. My state is such that I cannot now last to see the evening.Like a little callow swallow that is in the nest, without feathers,

suffering from cold and hunger, I cry out and beg for pity ; and

like a plaintive dove, so do I meditate upon my miseries, and

implore for help by my moanings,

9. O Lord ! I am oppressed by evil;do Thou answer for me. 3

1 Ezechias was then thirty-nine years old (4 Kings, xviii. 2; xx. 6).

2 As Ezechias had as yet no child, it grieved him to think that the

promised Messias would not be in his line. However, according to

the Hebrew the word Gcneratio means here: Vita, (Etas, tempus vita

Life, age, time of life; hence the words are more commonly inter

preted: My life has been taken away.3 That is : Give security for me by undertaking my defence, and by

protecting me from the evil that oppresses me like a tyrant. After

these complaints the sick man opens his eyes, and recognizes the hand

of God justly striking him; then he humbles himself, confessing his

faults, and the Lord with the pardon restores to him his health by pro

longing his life for fifteen years.

L antide ofEzeehias. 359

But what is it that I ask for, or what will the Lord reply to mesince it is he himself who has done it, that is, it is he that hasreduced me to the state in which I am ?

10. This being so, I will go over in thought all my past years,in bitterness of soul for the sins that I have committed.

11. If this be man s life, that is, a life of sin, and if thus mylife has been passed, punish me, and thus preserve my life.

Behold, in the time even of my great bitterness I have regained

peace.

12. But Thou, O my God! hast delivered me from death;and in order to deliver me therefrom, Thou hast cast all mysins behind Thy back, no more to behold them.

13. He that is dead in the tomb can no longer praise Thee,nor can he hope to see the fulfilment of Thy promises.

14. Only the living sing Thy praises, as I am doing this day ;

and so fathers shall recount to their children Thy fidelity to the

promises which Thou hast made to them.

15. Save me, and so I shall celebrate Thy glories in Thytemple all the days of my life.

Bellarmine (Ps. vi. 5) thinks, with St. Jerome and other

Fathers, that Ezechias speaks here of eternal death and hell,

as the preceding verse Eruisti animam, etc., would seem to

indicate. The just soul, he adds, after the death of its body, is

always alive and continues to praise God ; and even without its

body, in the tomb, it awaits the truth of God, who has promised to resuscitate it. We may see similar passages in the

psalm v. 5; Ixxxvii. 11-13; cxiii. 26, 27. As we recite this canticle in the Office of the dead, it is then proper to apply it to thesouls of the dead in the sense given by the holy Fathers; hencethe House of the Lord, v. 15, can only be heaven.

(The psalm Laudate Dominum as on Sunday at Lauds.)

360 Wednesday at Lauds.

Wednesday at Lauds.

Psalm Miserere mei Deus as on Monday at Lauds.

PSALM II., WHICH is PSALM LXIV. OF THE PSALTER.

The people ask with the greatest confidence that God may put an

end to their captivity in Babylon. The Jews, slaves of the Chaldeans,

represent here the Gentiles, the slaves of the devil. This psalm well

applies to the just, who sigh for the end of their exile here on earth.

1. TE decet hymnus Deusin Sion : et tibi reddetur vo-tum in Jerusalem.

2. Exaudi orationem meam :

;ad te omnis caro veniet.

3. Verba iniquorurn prse-valuerunt super nos : et im-

pietatibus nostris tu propitia-tberis.

4. Beatus, quern elegisti, et

assumpsisti : inhabitabit in

atriis tuis.

5. Replebimur in bonis do-rnus tuae : sanctum est tern-

plum tuum, mirabile in sequi-tate.

6. Exaudi nos Deus salutaris

noster, spes omnium nniumterrae, et in mari longe.

7. Praeparans montes in vir-

tute tua, accinctus potentialqui conturbas profundum marissonum fluctuum ejus.

8. Turbabuntur Gentes, et

timebunt qui habitant terminosa signis tuis : exitus matutiniet vespere delectabis.

1. A HYMN, O God, be-cometh thee in Sion : and avow shall be paid to thee in

Jerusalem.2. O hear my prayer : all

flesh shall come to thee.

3. The words of the wickedhave prevailed over us : andthou wilt pardon our trans

gressions.4. Blessed is he whom thou

hast chosen, and taken to thee :

he shall dwell in thy courts.

5. We shall be filled with the

good things of thy house :

holy is thy temple, wonderfulin justice.

6. Hear us, O God our sa

viour, loho art the hope of all

the ends of the earth, and in

the sea afar off.

7. Thou who preparest themountains by thy strength,being girded with power: whotroublest the depth of the sea,the noise of its waves.

8. The Gentiles shall betroubled, and they that dwellin the uttermost borders shall

be afraid at thy signs: thoushalt make the outgoings ofthe morning and of the even

ing to be joyful.

Psalm ILLXIV. of Psalter.

9. Visitasti terram, et in-

ebriasti earn : multiplicasti lo-

cuplctare earn.

10. Flumen Dei repletumest aquis, parasti cibum illo-

rum : quoniam ita est prae-

paratio ejus.11. Rivos ejus inebria, mul-

tiplica genimina ejus : in stilli-

cidiis ejus laetabitur germi-nans.

12. Benedices coronae anni-

benignitatis tuae : et campi tui

replebuntur ubertate.

13. Pingnescent speciosadeserti : et exultatione colles

accingentur.

14. Induti sunt arietesovium, et valles abundabuntfrumento : clamabunt, etenim

hymnum dicent.

9. Thou hast visited theearth, and hast plentifullywatered it: thou hast manyways enriched it.

10. The river of God is filled

with water, thou hast prepared their food : for so is its

preparation.11. Fill up plentifully the

streams thereof, multiply its

fruits : it shall spring up and

rejoice in its showers.12. Thou shalt bless the

crown of the year of thy goodness: and thy fields shall befilled with plenty.

13. The beautiful places of

wilderness shall grow fat : andthe hills shall be girded aboutwith joy.

14. The rams of the flock are

clothed, and the vales shall

abound with corn : they shall

shout, yea they shall sing a

hymn.

1. Thou art worthy of being praised in Sion, and in Jerusalemshall worthy homage be paid to Thee. 1

2. If Thou wilt hear me, we shall come to Thee with all the

people.

3." Verbal A Hebraism for Opera. Accordingly the verse

is thus explained : The unjust deeds or plots of the enemy have

prevailed against us ; but Thou, O Lord ! wilt have compassionon our sins, which have reduced us to slavery, and Thou wilt

take us out of these great miseries.

4. Happy he whom Thou choosest for Thine own, and whomThou hast taken under Thy protection : he shall dwell securely

in Thy temple.

5. There in Thy house we shall be filled with good things ;

this Thy temple is all holy, and admirable for the love of jus

tice which it inspires. It is said: "Of justice," because the

1 For there is the holy place that Thou Thyself hast chosen for Thyabode among us and for the seat of Thy worship. For a greater reason

if we apply this verse to the heavenly Jerusalem as in the Office of the

Dead.


saints are admitted into this house while the wicked are ex

cluded from it.

6. Hearken to us, O God, our Saviour, Thou who art the

hope of all nations, even of those that dwell at the uttermost

limits of the earth and in the most distant isles !

8. "A signis tuis." When they behold the signs of Thywrath. " Exitus matntmi et vespere delectabis"

] On the other

hand, Thou shalt delight with Thy benefits the goings forth of

the morning and of the evening; that is, of Thy servants whoare in the East and in the West, where the sun rises and where

it sets.

9." Incbriasti earn" That is: Thou hast poured upon it

abundance of rain.

10. The river which Thou causest to run through the country2

is full of water, so as not to fail for Thy providing food for Thypeople ;

since in this way art Thou wont to prepare the earth

to bring forth its fruit.

11. Thou wilt satiate its furrows 3 with water, and Thou wilt

multiply its plants ; the showers of rain shall be such that the

earth will rejoice therein, and abound with fruit.

12. Throughout the circle of the year Thou wilt bless it with

the signs of Thy goodness ;and the fields will be filled by Thee

with a rich harvest.

13. Even the deserts will become fertile and pleasant; and

the hills will be girded with joy; that is, they shall be clothed

with smiling verdure.

14. These fields and these hills will be covered with flocks ;

the valleys will abound with corn, and then all will resound

with the voice of jubilee and hymns of praise to God.

(The psalms Dens, Deus meus, and Deusmisereatur, see Sun

day at Lauds.)

THE CANTICLE OF ANNA, MOTHER OF SAMUEL.

Inspired by the Holy Ghost, Anna thanks God for having freed her

from the reproach of sterility, and she predicts clearly the mystery of

1 "

Vespere." In the Greek this is the genitive case.2 " Flumen Dei" That is, according to Bellarmine : The various

courses of the water, which are God s work.3 "

RIVOS" According to the Hebrew : Sulcos. Thus it is trans

lated by St. Jerome.

Canticle of Anna. ;63

the Incarnation and the glories of the Church. There is no Christian

that cannot use this canticle to thank God for all his benefits, and

especially for the benefits of Redemption.

1. EXULTAVIT cor meum in

Domino, et exaltatum estcornu meum in Deo meo :

2. Dilatatum est os meumsuper inimicos meos : q u i aIsetata sum in salutari tuo.

3. Non est sanctus, ut est

Dominus : neque enim estalius extra te, et non est fortis

sicut Deus noster.

4. Nolite multiplicare loquisublimia, gloriantes :

5. Recedant vetera de orevestro : quia Deus scientiarumDominus est, et ipsi prse-

parantur cogitationes.

6. Arcus fortium superatusest, et infirmi accincti suntrobore.

7. Repleti prius, pro pani-bus se locaverunt : et famelici

saturati sunt.

8. Donee sterilis peperitplurimos : et quae multos habe-bat filios, infirmata est.

9. Dominus mortificat et

vivificat, deducit ad inferos et

reducit.

10. Dominus pauperem fa-

cit, et ditat, humiliat, et sub-levat.

11. Suscitat de pulvere ege-num, et de stercore elevat

pauperem :

12. Ut sedeat cum principi-bus, et solium gloriae teneat.

13. Domini enim sunt car-

dines terrae, et posuit supereos orben.

14. Pedes sanctorum suo-rum servabit, et impii in tene-

1. MY heart hath rejoiced in

the Lord, and my horn is exalted in my God.

2. My mouth is enlargedover my enemies: because I

have joyed in thy salvation.

3. There is none holy as theLord is : for there is no otherbeside thee, and there is none

strong like our God.

4. Do not multiply tp speaklofty things, boasting.

5. Let old matters departfrom your mouth : for theLord is a God of all knowl

edge, and to him are thoughtsprepared.

6. The bow of the mighty is

overcome, and the weak are

girt with strength.7. They that were full before

have hired out themselves for

bread : and the hungry are

filled.

8. So that the barren hathborne many : and she that hath

many children is weakened.

9. The Lord killeth andmaketh alive, he bringethdown to hell and bringethback again.

10. The Lord maketh poorand maketh rich, he humblethand he exalteth.

1 1. He raiseth up the needyfrom the dust, and lifteth upthe poor from the dunghill.

12. That he may sit with

princes, and hold thj throneof glory.

13. For the poles of theearth are the Lord s and uponthem he hath set the world.

14. He will keep tne feet of

the saints, and the wicked


bris conticescent : quia non in shall be silent in darkness, be-

fortitudine sua roborabitur cause no man shall prevail byvir. his own strength.

15. Dominum formidabunt 15. The adversaries of theadversarii ejus : et super ipsos Lord shall fear him : and uponin ccelis tonabit : them shall he thunder in the

heavens.16. Dominus judicabit fines 16. The Lord shall judge

terrae, et dabit irnperium regi the ends of the earth, and hesuo, et suWimabit cornu shall give empire to his king,Christi sui. and shall exalt the horn of his

Christ.

1. My heart has exulted with joy in the Lord ; and my glory,

as a mother, has been exalted by the power of my God.

2. My enemies insulted me ; I was able to answer them that

Thou hast consoled me by granting me the favor of deliveringme from sterility.

5."

Vetera" The Hebrew word, as Du Hamel remarks.,

also signifies : Dura Hard. The explanation of this verse is :

Let your hard and cutting words of the past cease ; for God is

the Lord of wisdom, and it is before him that all our thoughtsshould be prepared or directed.

8.1 "

Infirmata est." Has become weak, that is, sterile.

1 6. The Lord will judge the whole earth, and will give it

over to be governed by the King of his choice, and he will

exalt the glory of his Christ, that is, of the Messias.

1 "

Donee." According to the Greek : Quia Because. In this

passage, v. 6 to 12, we perceive several figures found also in psalmcxii. and in the canticle Magnificat.

(For the psalm Laudate Dominum de ccelis, see Sunday at Lauds.)

Psalm ILLXXXIX. of Psalter. 365

Thursday at Lauds.

The psalm Miserere met Dens as on Monday at Lauds.

PSALM II., WHICH is PSALM LXXXIX. OF THE PSALTER.

According to St. Jerome, it is Moses who in this psalm1

represents

to God the brevity and the miseries of human life, and prays to him to

have pity on his people. Other interpreters, however, apply it to the

Jews who are captives at Babylon and implore help from God.

1. DOMINE, refugium factus

es nobis : a generatione in

generationem.2. Priusquam monies, tie-

rent, aut formaretur terra, et

orbis : a saeculo et usque in

saeculum tu es Deus.

3. Ne avertas hominem in

humilitatem : et dixisti : Con-vertimini filii hominum.

"4. Quoniam mille anni anteoculo^ tuos, tamquam dieshesterna, quae, prseteriit :

5. Et custodia in nocte, quae

pro nihilo habentur, eorumanni erunt.

6. Mane sicut herba trans-

eat, mane floreat, et transeat :

vespere decidat, induret, et

arescat.

7. Ouiadefecimus in ira tua,

et in furore tuo turbati sumus.

8. Posuisti iniquitates no-stras in conspectu tuo : saecu

lum nostrum in illuminatione

vultus tui.

1. LORD, thou hast been our

refuge : from generation to

generation.2. Before the mountains

were made, or the earth andthe world was formed : from

eternity to eternity thou art

God.

3. Turn not man away to be

brought low: and thou hastsaid : Be converted, O ye sonsof men.

4. For a thousand years in

thy sight are but as yesterday,which is past andgone.

5. And as a watch in the

night, as things that arecounted nothing, so shall their

years be.

6. In the morning man shall

grow up like grass, in the

morning he shall flourish and

pass away : in the evening heshall fall, grow dry and wither.

7. For in thy wrath we are

quickly consumed : and aretroubled in thy indignation.

8. Thou hast set our ini

quities before thy eyes: ourlife in the light of thy countenance.

1 "

According to its title : Oratio Moysi, hominis Dei A prayer for

Moses, the man of God. Many with St. Athanasius (Ep. ad Marcell.}

and St. Jerome (Ep. adCy/>r.)

think that these words are to be under

stood literally, and consequently that Moses is the author of the

psalm. Bella.rmine combats this opinion. Bossuet defends it.

;66 Thursday at Lauds.

9. Quoniam omnes dies no-stri defecerunt: et in ira tuadefecimus.

10. Anni nostri sicut araneameditabuntur : dies annorumnostrorum in ipsis, septuagintaanni.

1 1. Si aut.em in potentati-bus, octogintaanni : et ampliuseorum, labor et dolor.

12. Quoniam supervenitmansuetudo : et corripiemur.

13. Quis novit potestatemirse tuse, et prse timore tuoiram tuam dinumerare?

14. Dexteram tuam sic no-tam fac, et erudites corde in

sapientia.

15. Convertere D o m i n e

usquequo ? et deprecabilis esto

super servos tuos.

16. Repleti sumus mane mi-sericordia tua : et exultavimus,et delectati sumus omnibusdiebus nostris.

17. Laetati sumus pro die-

bus, quibus nos humiliasti :

annis, quibus vidimus mala.

1 8. Respice in servos tuos,et in opera tua : et dirige filios

eorum.

19. Et sit splendor DominiDei nostri super nos, et operamanuum nostrarum dirigesuper nos: et opus manuumnostrarum dirige.

9. For all our days are

spent : and in thy wrath wewe have fainted away.

10. Our years shall be considered as a spider : the daysof our years in them are threescore and ten years.

11. But if in the strong theyfo fourscore years: and what is

more of them is labor and sor

row.12. For mildness is come

upon us, and we shall be corrected.

1 3. Who knoweth the powerof thy anger, and for thy fear

thy wrath can number?14. So make thy right hand

known : and make ^^s learnedin heart in wisdom.

15. Return, O Lord, howlong? and be entreated in

favor of thy servants.16. We are filled in the

morning with thv mercy : arfd

we have rejoiced, and are de

lighted all our days.17. We have rejoiced for the

days in which thou hast humbled us : for the years in whichwe have seen evils.

1 8. Look upon thy servantsand upon their works: anddirect their children.

19. And let the brightnessof the Lord our God be uponus, and direct thou the worksof our hands over us : yea thework of our hands do Thoudirect.

1. Thou hast been at all times our refuge, and Thou wilt be

so to the end.

2. Thou hast ever been and wilt ever be the God that Thouart.

1

1 "

Deus." Bellarmine thinks that this word is in the vocative case,

which gives it more energy and expression ;he notes also the force of

Psalm ILLXXXIX. of Psalter. 367

3. Some explain this verse thus : Do not Thou suffer that

men should turn their back upon Thee to give themselves up

to worthless creatures ; for Thou hast said to them : O men !

turn ye unto me, and I will make you feel the effects of my

mercy. But others, as Maldonatus, Bossuet, Mattel, etc., follow

the Hebrew text, which says : Convcrtis hominem in pulverem,

or, according to St. Jerome: Convertes hominem usque ad con-

tritionem, et dices : Convertimini, or Revertimini, filii Adam ;

and they explain the verse thus : Thou, O Lord, art eternal ;

but Thou hast ordained that all men should one day return to

the dust out of which they are formed. This explanation is

founded on the Hebrew text ;but the former, which follows the

Vulgate, appears more simple and natural.

4. Even if we were to live a thousand years, what more

would these be in Thy sight, that is, compared with Thy eter

nity, than as yesterday which is already past? Such is the

explanation that the learned commonly give, as Malvenda

thus attests : Omnes fere.

5. All these thousand years are no more than one of the

four watches into which the night is divided, and which are

counted as nothing; what then do all the years of men count

when compared with eternity ?

6. St. Jerome translates: Mane floruit et abiit ; ad vesperam

conteretur atque siccabitur1\\t life of man is like a blade of

grass that soon passes ;in the morning it flourishes and in the

evening it falls, withers, and dries up.

7. Such is our lot, because by our sins we have provoked

Thy wrath ;we have become mortal, and we are afflicted by

the horror and the fear of death on account of Thy just anger.

So it is explained by Bellarmine and many others.

8. When God wills to punish the sinner, he keeps his eyes

fixed on his faults ; when, on the contrary, he wills to show

him mercy, he turns away his eyes in order not to see them :

Avertitfacicm. It is for this reason that David says in Psalm

1. : Avertit faciem tuam a peccatis meis Turn away Thy face

from my sins." / illuminatione vultus tut." Thou exposes!

the present tense :

" Tu es" as showing the eternity of God, without

past or future.

(The psalms Dens, Dens meus, and Deus misereatur, as on Sunday

at Lauds.)

368 Thursday at Lauds.

to the light and examinest our most secret faults. These

explanations are given by Bellarmine, Lallemant, etc.

9. That is: Our life is shortened, and we succumb under the

weight of Thy wrath which we have excited by our sms*

This is the sense given by Bellarmine and Menochius.

10. Our life is like the web which the spider wastes its own

self to make, and which is destroyed by the least touch.

As to the number of our years, they do not generally exceed

seventy." Anni nostri sicut aranea meditabuntur" The

Hebrew according to Bellarmine is : Anni nostri sicut medi-

tatio ; and according to St. Jerome: Consumpsimus annos nos-

tros quasi sermonem loquens. But these different renderings

signify the same thing, namely, that our life passes away like a

thought, a meditation, or like a word that is over the momentthat it is uttered.

1

12. When we shall reach that age, seeing ourselves near death

we shall correct the sentiments of pride which we had duringour life. This interpretation will agree with the Hebrew text,

which is thus rendered : Quoniam tonsio celeriter, ct avolabivius.

-^-For quickly is the cutting off, and we have fled away. Andwith St. Jerome : Transibimus cito, et avolabimus We have

passed away quickly and have fled.2

13. Who has ever understood how great, O Lord! is the

power of Thy wrath, and who can measure the greatness of

Thy indignation, which surpasses all that we can conceive, andall that is commonly believed ?

14. Make us know the strength of Thy arm, and cause us to

be fully informed of Thy avenging justice ; and thus made wise

we shall come to Thee. St. Jerome translates it thus : Sic

ostende, et veniemns corde sapienti Thus show to us, and weshall come to Thee with a wise heart.

15. Turn to us with a gracious countenance; how long wilt

1 "

Aranea" As a spider. The Septuagint added this word, and

have thus modified the comparison." Dies annorum nostrorum in

tpris."A Hebrew turn, observes Bellarmine, for saying: In diebus

annorum nostrorum.5 "

Quoniam." That is to say : Verumtamen or Certe However or

certainly."

Supervenit" According to the Greek it is the past

tense.

The Canticle of Moses. 369

Thou show Thyself in anger? Suffer Thyself to be moved bythe prayers of Thy servants.

I6.1 And thus we shall at once see ourselves filled with Thy

mercy ; we shall exult with joy and we shall be glad all the daysof our life.

1 8."

/// servo$ tuos et in opera tua." That is, according to

Menochius and Tirinus : Upon Thy servants, who are the workof Thy hands " Et dtrige filios eorum" Look graciouslyupon their children, and direct them in the way of salvation.

19. May the grace of our Lord shine upon us: direct in us

our actions and all that we do.

(The psalms Deus, Deus nuus, and Deus misereatur, as on Sunday ai

Lauds.)

CANTICLE OF MOSES (Exodus xv.).

Moses composed this canticle that the people might chant it in

thanksgiving for the miraculous passage of the Red Sea. He predictsin it the conquest by the Israelites of the promised land through the

defeat of their enemies. 2

1. CANTEMUS Domino: glo- i. LET us sing to the Lord :

riose enim magnilicatus est, for he is gloriously magnified,equum et ascensorem dejecit the horse and the rider he hathin mare. thrown into the sea.

2. Fortitude mea, et laus 2. The Lord is my strength

1 This verse and the following may be extended to the past tense, as

we find them in the Vulgate ; but in the beginning we must supplythese words : Make that we may be able to say: We have been, etc.

The translation of St. Jerome is clearer: Imple nos matutina nriseri-

cordia lua, et laudabimus et hctabimur in cunctis dit biis nostns

Lcetifica nos pro diebus quibits nfflixisti nos, et annis in quibus vidimus

mala Fill us in the morning with Thy mercy, and we shall give praiseand rejoice all our days. Gladden us for the days wherein Thou hast

afflicted us, and for the years in which we have seen evils.- The faithful soul, while reciting this admirable canticle, wil! think

of baptism, which delivered it from the yoke of Satan, and of the

heavenly country, where it hopes to arrive, God conducting it, in order

to repeat there eternally this same song of praise and thanksgiving that

St. John (Apoc. xv. 3) says that he heard. There is no doubt that it

was composed in verse; but we are ignorant of the ancient rhythm of

Hebrew poetry. This truly divine poem is the most ancient of all that

exist in any language.

24

Thursday at Laiids.

mea Dominus, et factus est

mihi in salutem :

3. Iste Deus meus,. et glori-ficabo eum : Deus patris mei,et exaltabo eum.

4. Dominus quasi vir pug-nator, omnipotens nomen ejus.Currus Pharaonis et exercitum

ejus projecit in mare :

5. Electi principes ejus sub-mersi s u n t in mari Rubro.

Abyssi operuerunt eos, descen-derunt in profundum quasilapis.

6. Dextera tua Domine mag-nificata est in fortitudine : dex-tera tua, Domine, percussit in-

imicum. Et in multitudine

gloriae tuae deposuisti adversaries tuos :

7. Misisti iram tuam, qusedevoravit eos sicut stipulam.Et in spiritu furoris tui con-

gregatse sunt aquae :

8. Stetit unda fluens, con-

gregatse sunt abyssi in mediomari.

9. Dixitinimicus: Persequaret comprehendam, dividamspolia, implebitur anima mea:

10. Evaginabo gladium me-um, interficiet eos manus mea.

11. Flavit spiritus tuus, et

operuit eos mare: submersisunt quasi plumbum in aquisvehementibus.

12. Ouis similis tui in forti-

bus Domine? quis similis tui,

magnificus in sanctitate, terri-

bilis atque laudabilis, faciensmirabilia?

13. Extendisti manum tuam,et devoravit eos terra. Duxfuisti in misericordia tua po-pulo quern redemisti:

14. Et portasti eum in forti-

and my praise, and he is become salvation to me.

3. He is my God, and I will

glorify him : the God of myfather, and I will exalt him.

4. The Lord is as a man of

war, Almighty is his name.Pharao s chariots and his armyhe hath cast into the sea.

5. His chosen captains arc

drowned in the Red Sea. Thedepths have covered them, theyare sunk to the bottom like a

stone.6. Thy right hand, O Lord,

is magnified in strength : thyright hand, O Lord, hath slain

the enemy. And in the multitude of thy glory thou hast putdown thy adversaries.

7. Thou hast sent thy wrath,which hath devoured them like

stubble. And with the blast

of thy anger the waters were

gathered together.8. The flowing water stood,

the depths were gathered to

gether in the midst of the sea.

9. The enemy said : I will

pursue and overtake, I will di

vide the spoils, my soul shall

have its fill.

10. I will draw my sword,

my hand shall slay them.11. Thy wind blew and the

sea covered them: they sunkas lead in the mighty waters.

12. Who is like to thee.

among the strong, O Lord ?

who is like to thee, glorious in

holiness, terrible and praise

worthy, doing wonders ?

13. Thou stretchedst forth

thy hand, and the earth swallowed them. In thy mercythou hast been a leader to the

people which thou hast re

deemed.14. And in thy strength thou

Canticle of Moses.

tudine tua, nd habitaculumsanctum tuum.

15. Ascenderunt populi, et

irati sunt : dolores obtinuerunthabitatores Philisthiim.

16. Tune conturbati sunt

principes Edom, robustos Mo-ab obtinuit tremor: obrigue-runt omnes habitatores Cha-naan.

17. Irruat super eos formidoet pavor, in magnitudine bra-

chii tui :

18. Fiant immobiles quasi

lapis, donee pertranseat popu-lus tuus Domine, donee pertranseat populus tuus iste,

quern possedisti.

19. Introduces eos, et plan-tabis in monte hereditatis tuae,

rirmissimo habitaculo tuo,

quod operatus es Domine:

20. Sanctuarium tuum Domine, quod firmaverunt manustuae. Dominus regnabit in

reternum, et ultra.

21. Ingressus est enim equesPharao cum curribus et equiti-bus ejus in mare : et reduxit su

per eos Dominus aquas maris.

22. Filii autem Israel ambu-laverunt per siccum in medio

ejus.

hast carried them to thy holyhabitation.

i 5. Nations rose up, and were

angry: sorrows took hold onthe inhabitants of Philisthiim.

16. Then were the princesof Edom troubled, tremblingseized on the stout men of

Moab: all the inhabitants of

Chanaan became stiff.

17. Let fear and dread fall

upon them, in the greatness of

thy arm :

1 8. Let them become un-moveable as a stone, until thypeople, O Lord, pass by: until

this thy people pass by, whichthou hast possessed.

19. Thou shalt bring them in,

and plant them in the mountain of thy inheritance, in thymost firm habitation whichthou hast made, O Lord :

20. Thy sanctuary, O Lord,which thy hands have estab

lished. The Lord shall reignforever and ever.

21. For Pharao went in onhorseback with his chariots

and horsemen into the sea:

22. And the children of Israel

walked on dry ground in the

midst thereof.

1. "sEquum et ascensorem." The horses and riders who pur

sued us. 1

2. The Lord is our strength and the object of our praise ; he

has made himself our Saviour. 2

3. He is my God, the God of our father Abraham ;I will

always proclaim his glory.

1 "

Ascensorem." Pharao, and with him his whole army, as we see

in verses 4 to 21."

" Et factus est" That is, according to Cornelius : Nam, or Quia

factus est.

372 Thursday at Lauds.

4."

Quasi vir pugnator." He has come forth as a warrior to

defend us. 1

7."

Congregates sunt aqua" The waters have gathered to

gether, that is, have risen up on both sides to give passage to

Thy servants.

9."

Implebitur anima mea." I shall be fully satisfied.

11." Flavit spirttus tuus." The wind sent by Thee blew

waves.

12. Who among the mighty2 can be found like unto Thee

who art so great in holiness, so terrible in power, and so worthyof all praise for Thy goodness? And who can work the admir

able marvels that Thou hast made.

13." Devoravit cos terra." Lallemant translates: Our ene

mies have disappeared from the face of the earth. But the

explanation that Rotigni gives seems to be better, namely:The sea having cast them on the shore, they were covered bythe sand. "Quern redemisti." Whom Thou hast delivered

from the hands of their enemies.

14. From the beginning of this verse to the end of the can

ticle, Moses speaks of the entrance and establishment of the

people in the Land of Promise.

i5.3 The people of that land rose up enraged against Thy

people ;the Philistines had the grief of seeing themselves

driven out from the country where they dwelt.

1 8. Lallemant applies this verse to the passage of the RedSea; but Rotigni applies it to the entrance of the people into

the Land of Promise, spoken of in the following verse. Not

withstanding this reason, the first explanation seems to memore proper.

4 "

Quern possedisti" This people whom Thouhast won for Thyself, and hast made Thy own possession.

1 "

Projecit" According to the Hebrew : Ejaculatus est He hurled

them with as much ease as an archer hurls an arrow." In fortibus.

"

According to the Hebrew and Greek: In diis

Among the gods of the heathen." Ascenderunt populi, cl irati stint.

"

According to the Hebrew:A udierunt populi, et fremuerunt. It seems to us that the two versions

may be reconciled in the following manner : The inhabitants of the

country have heard it said that the Israelites were approaching; theyran to the heights to see, and they trembled with anger.

4However, among the interpreters whom we have been able to con

sult, we have found none that shares the opinion of Father Lallemant.

Canticle of Moses. 373

*9. Thou wilt bring in this Thy people, and wilt establish 1

them on Mount Sion, which Thou hast chosen for Thy inherit

ance and for Thy fixed abode, having prepared it in order to

found there Thy temple.20. This sanctuary, which Thou, O Lord ! hast established to

make there Thy perpetual abode, will serve for Thee to reignin throughout the ages and world without end. Here the

canticle finishes : what follows is a summary of the history of

the passage of the Red Sea, as recorded in Exodus. 2

1 Plantains." As to this expression, see Psalm xliii. 3. The

prophet uses this and the preceding verb in the future; but he then

uses the past tense: Operatus es, Firmavcrunt, though everything refers

to the future.

2 The simplicity of this summary contrasts strikingly with the grandeur of the canticle of which it retraces the first subject.

(The other psalms, as well as the Benedictus, as on Sunday at

Lauds.)

374 Friday at Lauds.

Friday at Lauds.

The Psalm Miserere met Detts as on Monday at Lauds.

PSALM II., WHICH is PSALM CXLII. OF THE PSALTER.

Driven and pursued by Absalom, 1 David regards his removal from

Jerusalem as a just punishment for his sins, and gives utterance to

sentiments of repentance, and prays to the Lord.

i. DOMINE exaudi orationem i. HEAR, O Lord, my prayer :

meam, auribus percipe obse- give ear to my supplication in

crationem meam in ventatetua: exaudi me in tua justitia.

2. Et non intres in judiciumcum servo tuo : quia non jus-tificabitur in

omnis vivens.

3. Quia persecutes est ini-

micus animam meam: humili-avit in terra vitam meam.

4. Collocavit me in obscurissicut mortuos saeculi : et anxi-

atus est super me spiritus me-us, in me turbatum est cormeum.

5. Memor fui dierum anti-

quorum, meditatus sum in omnibus operibus tuis : in factis

manuurn tuarum meditabar.6. Expandi manus meas ad

te: anima mea sicut terra sine

aqua tibi.

7. Velociter exaudi me Do-mine : defecit spiritus meus.

8. Non avertas faciem tuama me: et similis ero descen-dentibus in lacum.

9. Auditam fac mini mane

thy truth : hear me in thyjustice.

2. And enter not into judgment with thy servant : for in

conspectu tuo thy sight no man living shall

be justified.For the enemy hath perse-

misericordiam tuam :

te speravi.

quia in

cuted my soul: he hath broughtdown my life to the earth.

4. He hath made me to dwellin darkness as those that havebeen dead of old : and my spiritis in anguish within me: myheart within me is troubled.

5. I remembered the days of

old, I meditated on all thyworks: I mused upon theworks of thy hands.

6. I stretched forth my handsto thee : my soul is as earthwithout water unto thee.

7. Hear me speedily, O Lord :

my spirit hath fainted away.8. Turn not away thy face

from me, lest I be like untothem that go down into the pit.

9. Cause me to hear thymercy in the morning; for in

thee have I hoped.10. Notam fac mihi viam, in 10. Make the way known to

1 Title of the Psalm : Psalmus David, quando persequebatiir eum

Absalom, filius ejus A psalm of David when his son Absalom pursuedhim (2 Kings, xvii.).

Psalm II. CXLII. of Psalter. 3 7 5

qua ambulem : quia ad te Ic- me wherein I should walk : forvavi animam mearn. I have lifted up my soul to thee.

11. Eripe me de inimicis u. Deliver me from my ene-meis, Domine, ad te confugi : mies, O Lord, to thee have I

doce me facere voluntatem tu- fled : teach me to do thy will,am, quia Deus meus es tu. for thou art my God.

12. Spiritus tuus bonus de- 12. Thy good spirit shall leadducet me in terram rectam : me into the right land : for thypropter nomen tuum Domine, name s sake, O Lord, thou wiltvivificabis me, in aequitate tua. quicken me in thy justice.

13. Educes de tribulatione 13. Thou wilt bring my soulanimam meam : et in miseri- out of trouble: and in thycordia tua disperdes inimicos mercy thou wilt destroy mymeos. enemies

14. Et perdes omnes, qui tri- 14. And thou wilt cut off allbulant animam meam: quoni- them that afflict my soul : foram ego servus tuus sum. I am thy servant.

(The Psalms Deus, Deus meus, and Deus misereatur, as on Sundayat Lauds.)

1. "In-vcritate tua" According to Thy faithful promise."/// tua justitia" According to the goodness which Thoushowest to the truly penitent. Thus St. John Chrysostomunderstands the word. 1

2." Non justificabitur in conspectu tuo omnis vivens.

"

Thereis no one who, living on earth, can be called just before Thee.

3. The enemy, that is, the devil, has persecuted my soul in

tempting me to those offences that I have committed ; andthus he has humbled my life here on earth, making me becomevile in Thy eyes.

4. He has placed me in darkness, making me like a man ofthe world who no more sees the light by which to walk as heshould

; and my spirit is restless with anxiety at the sight of

m.y misery, and my heart within me is afflicted and troubled.

5. I was mindful and I reflected on all the wonderful works

wrought in our behalf by the Almighty hand.6. I have stretched forth my hands towards Thee, to obtain

mercy, for my soul is become as dried up earth ; it is unable t>

serve Thee, seeing itself deprived of the water of Thy grace.

1 The holy Doctor observes that David does not say: In justitia ;

but: In tua justitia. The justice of God demands that according to

his promise, he pardons the truly repentant. The following ve "se

elucidates and supports this explanation.


7. Make haste to hear me, O Lord ! and strengthen me by

Thy grace, for I feel my spirit fainting in me.

9. Make me soon hear the voice of Thy mercy; telling methat Thou hast pardoned me; for in Thee alone have I placed

all my hope of salvation.

10." Ad te levavi animam meam." That is: I have resolved

to detach myself from all earthly affections, to please only Thee.

11." DMIS meus es fit." Thou art my God; and therefore

Thou deservest that I should not do anything except what

Thou wiliest.

12. Thy good spirit, that is, the Holy Ghost, will conduct me,

while here upon earth, by the right way ;I hope, for the glory of

Thy name, that Thou wilt grant me vigor and strength to live

according to Thy justice, that is, to lead the life of the just.

"In cequitate tua." According to the Hebrew: Injustitia tua.

13. I hope that Thou wilt deliver my soul from eternal tribu

lation.

THE CANTICLE OF HABACUC.

Having learnt by revelation, of the captivity in Babylon in store for

the Jews on account of their sins, the prophet prays for his unfortunate

countrymen; then he announces their deliverance by Cyrus, king of

Persia. According to St. Jerome, Theodoret, Theophylact, Rupert,

Euthymius, Jansenius of Ghent, Cornelius a Lapide, and most of the

other commentators, we have here a manifest figure of the divine

work wrought by Jesus Christ to deliver mankind from the slavery of

the devil. 1

1. DOMINE audivt auditio- i. O LORD, I have heardnem tuam, et timui. thy hearing, and was afraid.

2. Domine opus tuum, in 2. O Lord, thy work, in the

medio annorum vivifica illud : midst of the years bring it to

life:

3. In medio annorum notum 3. In the midst of the yearsfacies : cum iratus fueris, mi- thou shalt make it known:sericordise recordaberis. when thou art angry, thou wilt

remember mercy.4. Deus ab Aust^o veniet, et 4. God will come from the

sanctus de monte Pharan : South, and the holy one fromMount Pharan :

1 Bossuet says of this canticle : Ut magnificentissime, ita obscuris-

;ime canit.

The Canticle of Habacuc. 377

5. Operuit coelos gloria ejus,et laudis ejus plena est terra.

6. Splendor ejus ut lux erit :

cornua in manibus ejus:

7. Ibi abscondita est forti-

tudo ejus : ante faciem ejusibit mors.

8. Et egredietur d i a b o 1 u s

ante pedes ejus. Stetit, et

mensus est terram.

9. Aspexit, et dissolvit Gen-tes: et contriti sunt montessaeculi.

10. Incurvati sunt collesmundi ab itineribus aeternita-

tis ejus.11. Pro iniquitate vidi ten-

toria YEthiopiae, turbabuntur

pelles terrae Madian.

12. Numquid in fluminibusiratus es Domine ? aut in flu-

minibus furor tuus? vel in

mari indignatio tua ?

13. Oui ascendes super equostuos : et quadrigae tuae salvatio.

1^1 Suscitans suscitabis ar-

cum tuum : juramenta tribu-

bus quae locutus es:

15. Fluvios scindes terrae :

viderunt te, et doluerunt montes: gurges aquarum transiit.

16. Dedit abyssus vocem su-am : altitudo manus suas leva-vit.

17. Sol et luna steterunt in

habitaculo suo, in luce sagitta-rum tuarum, ibunt in splendorefulgurantis hastae tuae.

1 8. In fremitu conculcabisterrain : et in furore obstupe-facies Gentes

5. His glory covered theheavens, and the earth is full

of his praise.6. His brightness shall be

as the light: horns are in hishands :

7. There is his strength hid :

Death shall go before his face.

8. And the devil shall goforth before his feet. He stood,and measured the earth.

9. He beheld, and melted thenations : and the ancient mountains were crushed to pieces.

10. The hills of the worldwere bowed down by the journeys of his eternity.

11. I saw the tents of Ethi

opia for their iniquity, the curtains of the land of Madianshall be troubled.

12. Wast thou angry, O Lord,with the rivers? or was thywrath upon the rivers? or thyindignation in the sea?

13. Who will ride upon thyhorses : and thy chariots aresalvation.

14. Thou wilt surely take upthy bow: according to the oathswhich thou hast spoken to thetribes.

15. Thou wilt divide therivers of the earth. Themountains saw thee, and were

grieved : the great body of

water passed away.1 6. The deep put forth its

voice: the deep lifted up its

hands.

17. The sun and the moonstood still in their habitation,in the light of thy arrows, theyshall go in the brightness of

thy glittering spear.1 8. In thy anger thou wilt

tread the earth under foot: in

thy wrath thou wilt astonishthe nations.

Friday at Lauds.

19. Egressus es in salutem

populi tui : in salutem cumChristo tuo.

20. Percussisti caput de do-

mo impii : denudasti funda-

mentum ejus usque ad collum.

21. Maledixisti sceptris ejus,

capiti bellatorum ejus, venien-

tibus ut turbo ad dispergen-dum me.

22. Exultatio eorum sicut

ejus, qui devorat pauperem in

abscondito.

23. Viam fecisti in mari equistuis, in luto aquarum multa-

rum.

24. Audivi, et conturbatusest venter meus: a voce con-

tremuerunt labia mea.

25. Ingrediatur putredo in

ossibus meis, et subter me sea-

teat.

26. Ut requiescam in die tri-

bulationis : ut ascendam ad po-

pulum accinctum nostrum.

27. Ficus enim non florebit :

et non erit gerrnen in vineis.

28. Mentietur opus olivse : et

arva non afferent cibum.

29. Abscindetur de ovili pe-cus : et non erit armentum in

praesepibus.

30. Ego autem in Dominogaudebo: et exultabo in Deo

jesu meo.

31. Deus Dominus fortitude

mea: et ponet pedes meos

quasi cervorum.

32. Et super excelsa mea de-

ducet me victor in psalmis ca-

nentem.

19. Thou wentest forth for

the salvation of thy people:for salvation with thy Christ.

20. Thou struckest the headof the house of the wicked:thou hast laid bare his foundation even to the neck.

21. Thou hast cursed his

sceptres, the head of his warriors, them that came out as a

whirlwind to scatter me.22. Their joy ivas like that

of him that devoureth the poorman in secret.

23. Thou madest a way in

the sea for thy horses, in the

mud of many waters.

24. I have heard, and mybowels were troubled : my lipsl, embled at the voice.

25. Let rottenness enter into

my bones, and swarm underme.

26. That I may rest in the

day of tribulation : that I maygo up to our people that are

girded.27. For the fig-tree shall not

blossom : and there shall be no

spring in the vines.

28. The labor of the olive-

tree shall fail : and the fields

shall yield no food.

29. The flock shall be cut off

from the fold, and there shall

be no herd in the stalls.

30. But I will rejoice in the

Lord : and I will joy in Godmy Jesus.

31. The Lord God is mystrength : and he will make myfeet like the feet of harts.

32. And he the conquerorwill lead me upon my highplaces singing psalms.

1. "Auditionem tuam." That is : All that Thou hast revealed

to me.

2. "Vivified" According to Du Hamel : Perfice Perfect.


Lallemant gives this explanation : Complete Thy work, the

deliverance of the Jews from the captivity of Babylon, and in

mercy shorten the time of our chastisement. But this passageis better understood in the figurative sense, thus: Bring to

perfection the work of man s redemption by means of the

Messias: Grant that it may have its full force and effect within

the space of years which Thou hast determined.

3. In the midst of those years appointed; that is, anticipat

ing the time fixed, Thou wilt make manifest the work of the

deliverance of the Jews from the captivity of Babylon. (This

is in the literal sense; but in the mystical sense is signified the

redemption of mankind.) And though angry at the sons of men,

yet Thou wilt be mindful of Thy mercy, and wilt not withhold

it from us : Licet peccatis hominum iratits, says Du Hamel,misericordiam luam non subtrahes.

4. God will come from the South to deliver his people, as

the Holy One of Israel came of old on Sinai, appearing from

Mount Pharan (Dent, xxxiii. 2). So too, from Persia and Media,

lying to the South, came Cyrus and Darius to deliver the Jewsfrom Babylon. In the figurative sense this verse, as under

stood by St. Jerome, Theodoret, Theophylact, and others cited

by Tirinus, this verse applies to the Messias who was to be

born at Bethlehem situated to the south of Jerusalem." Sane-

tits de monte P/iaran." Tirinus says that hereby is meant the

Holy Ghost, who descended on Mount Pharan and communi

cated the spirit of prophecy to the seventy judges of the people

{Num. xi. 25).

5. His glory overspread the heavens, causing their brightness

to pale, and the whole earth was filled with their praises. In a

figurative sense this signifies : The Messias who is to come will

fill heaven with glory, and the angels will praise him on earth.

It is thus that they chanted at his birth : Gloria in altissimis

Deo Glory to God in the highest (Luke, ii. 14).

6. He shall appear resplendent with light as the sun, and his

hands shall be armed with power."

Splendor ejus ut lux erit."

This may mean, in the literal sense, that at the coming of

Cyrus the light of liberty will shine forth for the Jews; and

in the figurative sense that at the coming of the Messias, of

whom Cyrus was a figure, the true light shall shine forth on the

world, according to what is said in the Gospel : Erat Lux vera,


quce illuminat omnem hominem That was the true light which

enlighteneth every man (John, i. 9)." Cornua in manibus

ejus."

Cormi and Cornua in Scripture mean strength. Tirinus and

Du Hamel, with St. Cyprian and St. Augustine, thus apply this

passage to Jesus Christ: All his strength to conquer the devil

and the world shall be in his hands pierced upon the cross.

St. Augustine says : Quidfortins manu kac, quce mundum vicit,

non ferro armata, sed transfixa? What is there stronger than

that hand which conquered the world, not armed, but trans

fixed with iron ? (In Ps. xxxiv. s. I, n. i.)

7. In the figurative sense : There (that is, in his pierced hands)

is hidden his power; so that before his power, death will fly,

conquered by his death : Absorpta est inors in "victoria Death

is swallowed up in victory (i Cor. xv. 54).

8. At the entrance of the people into the Land of Promise

the Lord was preceded by the devil, the executor of his ven

geance; whereupon the enemies being vanquished, he dis

tributed their lands to his people."

Egredtetur diabolus ante

pcdcs ejus."This is explained figuratively : The devil shall be

utterly vanquished, and shall go forth with shame, to be led in

triumph before the feet of Jesus Christ, his conqueror, who will

despoil him of his power, according to the words of St. Paul :

Exspolians principatus et potestatcs, traduxit confidenter, palain

triumphans illos in semetipso Despoiling the principalities and

powers, he hath exposed them confidently in open show,

triumphing over them in himself (Col. ii. 15)."

Stetit, et men-

sus est terrain." Then Jesus as conqueror seated at the righthand of his Father, as Du Hamel says, and looking over the

earth, divided it among his Apostles, that they might fill it

with the light of the Gospel : Qui, scdens ad dexteram Patris,

terrain Apostolis suis divisit, ut Evangclii luce earn coinplerent.

9. With his looks he broke asunder the nations; and the

great ones of the world, who seemed like mountains, were

brought to naught. In the figurative sense: He looked uponthe earth and the nations, and, giving them the light of faith,

he set them free from the yoke of Satan; and as for the princes

of the world, who as mountains were lifted up, they were

brought low and shattered at the coming of Jesus Christ.

10. These proud hills of the world have been laid low beneath

the feet of the Eternal. In the figurative sense: These princes


of the world shall bow down before the Redeemer, bending the

knee to adore him. as they consider that on him depends the

course of eternal ages." Ab itineribus cctcrnitatis

ejus."Ac

cording to the Hebrew : Itincra scccidi cEterni ejus sunt His are

the journeys of the eternal age.

n. I saw the tents of the Ethiopians cast down for their

wickedness, and the tabernacles of the Madianites thrown to

the earth. In the mystical sense: As the hosts of the Ethi

opians and of the Madianites were seen destroyed on account

of their wicked doings against God s people, so shall those that

oppose the Gospel be likewise punished.

13. Thou didst save Thy people, and didst deliver them from

the Egyptians, mounting upon the clouds as on horses which

draw the chariot.

14. Thou wilt resume Thy bow, that is, the bow of Thy power,

and wilt fulfil the promises that Thou hast sworn to the trioes

of Israel. Thus Tirinus, Du Hamel, and Rotigni explain it.

15. Thou didst cut in twain the course of the Jordan, that

Thy people might pass over. Its waters saw Thee, that is,

understood Thy command, and raising themselves like moun

tains, remained suspended in the air, as if grieving to see them

selves stopped in their course;1 and thus Thy people crossed

over the river.

16. The waters flowed back with noise, and in lifting them

selves on high they seemed to raise up their hands to implore

Thy permission to return again to their course.

17. At Josue s voice, in the battle with the Amorrhites, Thou

didst cause the sun and the moon to stand still in their course

(/os. x. 13); and didst make his army march by the glare of

Thy lightnings, and by the glitterings of Thy spear from which

thunderbolts flashed.

1 8. Thou didst tread underfoot, that is, Thou didst go

through the earth with the roar of thunderings and of light

nings ;and the hostile nations were astonished and in dismay at

Thy wrath.

1 " Dohterunt monies; g-urges aquarum transiit" While the waters

that came down from above stopped before the ark, stood like a moun

tain; the waters that were beneath ran down into the Si,a, and this

caused the bed of the river to be dry (Jos. iii. 16).


19 Cum Christo tuo" Such was Cyrus who came to set

free the people from captivity, as Isaias had foretold : Here dicit

Dominus Christo meo Cyro, cujus apprchendi dexteram, ut subji-

ciam antefaciem ejusgentes Thus said the Lord to my anointed

Cyrus, whose right hand I have taken hold of to subdue nations

before his face (Is. xlv. i). Now, Cyrus was a type of Jesus

Christ, who has saved us by his merits, as remark St. Jerome,St. Augustine (De Civ. D. 1. 18, c. 32), and others. The verse

is translated thus according to the sixth Greek version : Egres-sus es ut salvares populum per Jesum Christum tuum.

20." Percussisti caput de domo

inipii." Thou hast struck the

head of the house of the impious one, that is, king Balthassar,

the head of the Chaldeans, and Thou hast utterly ruined him

(Dan. v.). In the mystical sense: Thou hast laid prostrate the

devil, the head of impiety." Dcnudasti fundamentum ejus us

que ad collum" Tirinus thus interprets this : Denudatum cve.r-

tisti ab imo sursum. Thou hast despoiled him of his empire,and hast upset him from top to bottom, that is, Thou hast

taken from him all his tyrannical power. It is thus, O Lord!

that Thou hast willed to save Thy people by means of JesusChrist.

21. Thou hast cursed his empire,1

that, namely, of king Bal

thassar, along with the head of his soldiers, who are come as awhirlwind to destroy Thy people. This is understood mystic

ally of the curse pronounced on the devil, who held sway over

the human race, and on his associates, who all contrived our

ruin.

22."

Qui devorat pauperem in abscondito" Who robs and

kills a poor man in a secret place where no one can come to his

help.

23. Thou didst open a passage in the Red Sea, making the

horses of Thy people pass upon its muddy bed in the midst of

1 " Malcdixisti sceptris ejus."Father Cornelius says: Maledicere

Dei est malejacerc, Icedere, occidere, perdcre; dicere enim Dei est efficax,

idcmquc quod facere. Per sceptra, vel prindpes intellige, qui gestabant

sceptra quasi insigne priridpatus, vel metonymice, "sceptris,

1

id est, reg-

nis et provinciis quibtis imperabat Pharao. Menochius, Tirinus, Bos-

suet, etc., also apply this passage, and that which precedes, chiefly to

Pharao. See Canticle of Moses, page 369.


the piled-up masses of waters. Tirinus observes that here thecanticle ends, and that the prophet adds what follows. 1

24. The prophet, knowing by revelation what God s peoplewould have to suffer before their deliverance, says: I heard this

prediction and my heart was troubled ; at what was told me mylips quivered, so that I was unable to utter a word.

26. So that I may find myself at rest in the tomb on the dayof so great a tribulation, and thus be united with our peoplewho have already fought the fight against the enemy. But weread in the old Vulgate: Ad popuhim pcregrinationis mccu.That is: To the people who regard this life as a pilgrimage, asI myself regard it.

27. In the mystical sense, this is what it may mean : In thedesolation to which the Jews shall be brought in punishmentfor having put their Saviour to death, they will cease to produce any fruit of good works, having lost the kingdom of God,which shall be given to the Christian people who will bringforth fruits of holiness, according to the words of Jesus Christ :

Idea dico vobis, quia auferetur a vobis regnum Dei, et dabitur

genti facicnti fructus ejus Therefore I say to you, that the

kingdom of God shall be taken from you, and shall be given toa nation yielding the fruits thereof (Matt. xxi. 43).

28. "Menttetur opus olivce." The olive crop shall lie ; that is,

shall disappoint expectation.

29. St. Augustine (De Civ. D. \. 18, c. 32) applies this passageto the Jews, who after having put Jesus Christ to death, were toremain without pastors, without Temple, and without spiritualfood.

30." In Deo, Jesu meo" In the Hebrew, according to Pag-

nini, Vatablus, and others, we have: /;/ Deo, salute mea. But1

According to Cornelius, the prophet celebrates in this canticle thewonders that God wrought in delivering the Israelites from slaveryin Egypt, because these wonders represented those that were to beworked in the deliverance of the Jews from Babylon. Now, these twodeliverances prefigured the mystery of the redemption of souls, whichthe prophet had chiefly in view. Then, in verse 24, he takes up anddevelops what he said in the beginning, namely, the grief that he felt

at the sight of the evils that were to fall upon the people of Israel; buthe concludes, verse 30, by putting confidence in the Lord who was tosave this same people in the person of whom he speaks.


some, says Tirinus, interpret the Hebrew in the sense of the

Septuagint, which agrees with the Chaldee and Syriac, namely:

In Deo, Jesu, or Salvatore, or Redemptore meo. Thus St. Augustine and others understand it.

31. That is understood of the return of the Jews from the

captivity of Babylon. In the mystical sense it is applied to the

Gentiles hastening to come to God when set free by Jesus

Christ from the bondage of Satan.

32. The vanquisher of enemies will lead me up to Mount

Sion, there to sing his glories. In the spiritual sense, accord

ing to St. Jerome : He will bring me to heaven, there to glorify

him with hymns of praise and thanksgiving.

(The psalm Laudate Dominum de ccelis and the canticle

Benedictus as on Sundays at Lauds.)

Psalm H.XCI. of Psalter.

Saturday at Lauds.

The psalm Miserere mei Deus as on Monday at Lauds.

PSALM II., WHICH is PSALM XCI. OF THE PSALTER.

David here exhorts the people to praise God for the protection that

he has given to the just, and for the chastisements inflicted on sinners

in order to correct them. 1

1. BONUM est confiteri Domino: et psallere nomini tuo,Altissime.

2. Ad annuntiandum manemisericord iam tuam : et veri-

tatem tuam per noctem.

3. In decachordo psalterio:cum cantico, in cithara.

4. Quia delectasti me Do-mine in factura tua : et in

operibus manuum tuarum ex-ultabo.

5. Quam magnificata sunt

opera tua Domine ! nimis pro-fundse factae sunt cogitationestuae.

6. Vir insipiens non cogno-scet : et stultus non intelligethaec.

7. Cum exorti fuerint pec-catores sicut fcenum : et ap-paruerint omnes, qui operan-tur iniquitatem.

8. Ut intereanti in sseculumSDKCuli : tu autem Altissimusin aeternum, Domine.

9. Quoniam ecce inimici tui

Domine, quoniam ecce inimici

tui peribunt : et dispergentur

1. IT is good to give praiseto the Lord : and to sing to

thy name, O most High.2. To show forth thy mercy

in the morning, and thy truthin the night.

3. Upon an instrument of ten

strings, upon the psaltery :

with a canticle, upon the harp.4. For thou hast given me,

O Lord, a delight in thydoings, and in the works of

thy hands I shall rejoice.

5. O Lord, how great are thyworks! thy thoughts are ex

ceeding deep:

6. The senseless man shall

not know : nor will the fool

understand these things.7. When the wicked shall

spring up as grass : and all theworkers of iniquity shall appear:

8. That they may perish for

ever and ever : but thou, OLord, art most high forevermore.

9. For behold thy enemies,O Lord, for behold thy enemiesshall perish : and all the work-

1 Title of the psalm: Psalmus cantici in die Sabbati A psalm of a

canticle on the Sabbath day. According to Bellarmine, this title signi

fies that the psalm was composed to be sung on the Sabbath, in order

to teach the people that they should praise God on that day, especially

for his creating and governing the world -

25

386 Saturday at Lauds.

omnes, qui operantur iniquita-

tem.10. Et exaltabitur sicut uni-

cornis cornu meum : et senec-

tus mea in misericordia uberi.

11. Et despexit oculus meusinimicos meos : et in insurgen-tibus in me malignantibusaudiet auris mea.

12. Justus ut palma flore-

bit : sicut cedrus Libani mul-

tiplicabitur.

13. Plantati in domo Domini, in atriis domus Dei nostri

florebunt.

14. Adhuc multiplicabunturin senecta uberi : et bene pa-tientes erunt, ut annuntient :

15. Quoniam rectus Domi-nus Deus noster : et non est

iniquitas in eo.

ers of iniquity shall be scat

tered.

10. But my horn shall beexalted like that of the uni

corn : and my old age in plentiful mercy.

11. My eye also hath looked

down upon my enemies : and

my ear shall hear of the down

fall of the malignant that rise

up against me.12. The just shall flourish

like the palm-tree: he shall

grow up like the cedar of

Libanus.

13. They that are planted in

the house of the Lord shall

flourish in the courts of the

house of our God.

14. They shall still increase

in a fruitful old age : and shall

be well treated, that they mayshow,

15. That the Lord our Godis righteous, and there is no

iniquity in him.

1. It is just to give glory to God by rendering him thanks

for his benefits, and by singing his praises.1

2." Veritatem tuam" Thy faithfulness to Thy promises.

2

3. "In decachordo psalterio"Mariana and Sa understand

thereby two different instruments, following in this the Hebrew,

1 " Bonum est" It is good; that is, according to the explanation of

Bellarmine. it is just, profitable, pleasant, and honorable: just, because

due; profitable, because meritorious; pleasant, because sweet to one

that loves to praise the Beloved; honorable, because this is the occu

pation of the celestial spirits.

2 "Mane misericordiam tuam: et veritatem tuam per noctem" We

believe that here by the morning, or the day, and by the night we must

understand the time of prosperity and the time of adversity: in pros

perity we should acknowledge the benefits that we owe to the goodness

and mercy of God; in adversity, we should remember the goods that he

promises to those that remain faithful to him or who are converted,

and who count with certainty and confidence on his faithfulness in keep

ing all his promises.

Psalm II. XCL of Psalter. 387

which St. Jerome thus translates : "/;/ decachordoet inpsalterio."

But Bellarmine thinks that the copulative particle in the Hebrew is redundant ; he depends, moreover, on the version of

the Septuagint, and on other like expressions that we find in

Psalms xxxii. 2, and cxliii. 10.

4. "Infactura tua, et in operibus inanmim tuarum." Mattei

says with reason that these two expressions are synonymous.5.

"

Magnificata."

According to the Chaldee : Magnified,

magnificent."

Cogitationes tucc."

Thy thoughts, or, accordingto Sa and Mariana, Thy counsels; or with Menochius, the

designs of Thy Providence. " Niinis profundce."

Impenetrable to our weak intelligence.

7,8."

Apparucrint." According to the Hebrew: Florue-

rint. Explanation of these two verses: When sinners are

born into this world, they are multiplied as the grass which

grows up thick apace; and when all the wicked have made a

show upon earth, with their dignities and riches, they still

perish forever, while Thou, O Lord ! shalt ever be the samethat Thou art.

10. My strength, or glory, by Thy grace, shall rise on high,as on the head of the unicorn rises its single horn, which is its

strength and glory ;and my old age shall be consoled by Thy

mercy, abounding in gifts and helps.11.

"

Despexit" St. Jerome translates: Respiciet My eyesshall see my enemies cast down so that, far from fearing them,I shall despise them, and my ears shall hear the chastisement

inflicted on those that are risen against me in their malice to

plot my ruin.

12. The just shall flourish and shall endure as the palm-tree,which always remains green ; they shall grow to a great height,like a cedar of Libanon.

13. Planted in the house of the Lord, and cultivated by him,

they shall flourish ; that is, they will always preserve their vigorand their beauty.

2

1 After having exalted the works of creation which the foolish of the

world cannot understand, the prophet has us to consider the justicethat God exercises by his Providence, at first towards sinners whoperish like grass, and afterwards towards virtuous men, who are compared to palm-trees and cedars.

2 Bellarmine explains : Planted in the Church of God by true faith,


14."

Uberi." Abundant in fruits of virtue." Bene patientes"

According to the Hebrew : Virentes et florentes Green and

flowering; and St. Jerome translates: Frondentes Leafy.That is : Of a temperament full of strength, they will be well

able to bear up against fatigues." Ut annuntient." Bellar-

mine says that this verb should be joined to the followingverse.

15. To make known to all the world, byword and example,that the Lord is right and just in all things, and that there is

no iniquity or injustice in him because he allows the wicked

to prosper; for in his own time, he will reward the just and

punish sinners as they deserve.

(The psalms Deus, Deus meus, and Deus misereatur as on Sunday at

Lauds.)

CANTICLE OF MOSES.

It is by God s order 1 that Moses, just before his death, intones this

canticle in the presence of the people. In it he recounts the benefits

done to the Israelites, the faults, and the chastisements sent by God to

convert them (Deut. xxxii.).

1. AUDITE cceli quse loquor, i. HEAR, O ye Heavens, theaudiat terra verba orismei. things I speak, let the earth

give ear to the words of mymouth.

2. Concrescat ut p 1 u v i a ,2. Let my doctrine gather asdoctrina mea, fluat ut ros elo- the rain, let my speech distil as

quium meum. the dew.

3. Quasi imber super her- 3. As a shower upon thebam, et quasi stillae super gra- herb, and as drops upon the

watered by the waters of the grace of the sacraments, rooted in and

based on charity, they do not cease to produce flowers and fruits by

holy aspirations and good works.1 The following are the words that the Lord addressed to Moses:

Scribite vobis canticum istud, et docete filios Israel ; ut memoriter teneant

et ore decantenf, et sit mihi carmen istudpro testimonio inter filios Israel :

Write you this canticle, and teach the children of Israel: that they mayknow it by heart and sing it by mouth; and this song may be unto mefor a testimony among the children of Israel. That is, in order that

they may by this means constantly recall what I am, my goodnesstowards them, their ingratitude, their unfaithfulness, what they mayexpect in future, my justice and my mercy.

The Canticle of Moses. ;89

mina. Quia nomen Dominiinvocabo :

4. Date magnificentiam Deonostro : Dei perfecta s u n t

opera, et omnes vise ejus judi-cia:

5. Deus fidelis, et absqueulla iniquitate, Justus et rectus.

Peccaverunt ei, et non filii ejusin sordibus :

6. Generatio prava atqueperversa. Haeccine reddisDomino, popule stulte et in-

sipiens?

7. Numquid non ipse est

pater tuus, qui possedit te, et

fecit, et creavit te ?

8. Memento dierum anti-

quorum, cogita generationessingulas :

9. Interroga patrem tuum,et annuntiabit tibi : majorestuos, et dicent tibi.

10. Quando dividebat Altis-

simus gentes : quando separa-bat filios Adam.

11. Constituit terminos pop-ulorum juxta numerum filio-

rum Israel.

12. Pars autem Domini, pop-ulus ejus : Jacob funiculushereditatis ejus.

13. Invenit eum in terra de-

serta, in loco horroris, et vastaesolitudinis :

14. Circumduxit eum, et

docuit : et custodivit quasipupillam oculi sui.

15. Sicut aquila provocansad volandum pullos suos, et

super eos volitans.

16. Expandit alas suas, et

assumpsit eum, atque portavitin humeris suis.

17. Dominus solus dux ejusfuit : et non erat cum eo deusalienus.

the grass. Because I will in

voke the name of the Lord.

4. Give ye magnificence to

our God. The works of Godare perfect, and all his waysare judgments.

5. God is faithful and without any iniquity, he is just and

right. They have sinnedagainst him, and are none of his

children in their filth.

6. They are a wicked and

perverse generation. Is this

the return thou makest to theLord, O foolish and senseless

people ?

7. Is not he thy father, thathath possessed thee, and madethee, and created thee ?

8. Remember the days of

old, think upon every generation.

9. Ask thy father, and hewill declare to thee : thy eldersand they will tell thee.

10. When the Most Highdivided the nations: when he

separated the sons of Adam.11. He appointed the bounds

of people according to thenumber of the children of

Israel.

12. But the Lord s portionis his people : Jacob the lot of

his inheritance.

13. He found him in a desert land, in a place of horror,and of vast wilderness.

14. He led him about, and

taught him : and he kept himas the apple of his eye.

15. As the eagle enticing her

young to fly, and hoveringover them,

1 6. He spread his wings, andhath taken him and carriedhim on his shoulders.

17. The Lord alone was his

leader : and there was nostrange god with him.


1 8. Constituit eum super ex-

celsam terram : ut comederetfructus agrorum,

19. Ut sugeret mel de petra,

oleumque de saxo durissimo:

20. Butyrum de armento, et

lac de ovibus cum adipe agno-rum, et a r i e t u m filiorum

Basan :

21. Et hircos cum medullatritici, et sanguinem uvae

biberet meracissimum.22. Incrassatus est dilectus,

et recalcitravit : incrassatus,

impinguatus, dilatatus.

23. Dereliquit Deum facto-

rem suum, et recessit a Deosalutari suo.

24. Provocaverunt eum in

diis alienis, et in abomination-ibus ad iracundiam concita-

verunt.

25. Immolaverunt daemo-niis et non Deo, diis quosignorabant :

26. Novi recentesque vene-runt, quos non coluerunt patreseorum.

27. Deum, qui te genuit, de-

reliquisti, et oblitus es Dominicreatoris tui.

28. Vidit Dominus, et adiracundiam concitatus est:

quia provocaverunt eum filii

sui et filise.

29. Et ait : Abscondam fa-

ciem meam ab eis, et consider-abo novissima eorum :

30. Generatio enim perversaest, et infideles filii.

31. Ipsi me provocaveruntin eo, qui non erat deus, et

irritaverunt in vanitatibussuis :

32. Et ego provocabo eosin eo qui non est populus, et

18. He set him upon highland : that he might eat thefruits of the fields,

19. That he might suckhoney out of the rock, and oil

out of the hardest stone,20. Butter of the herd, and

milk of the sheep, with the fat

of lambs, and of the rams ofthe breed of Basan ;

21. And goats with the marrow of wheat, and might drinkthe purest blood of the grape.

22. The beloved grew fat,

and kicked : he grew fat, andthick and gross ;

23. He forsook God whomade him, and departed fromGod his saviour.

24. They provoked him bystrange gods, and stirred" himup to anger, with their abominations.

25. They sacrificed to devilsand not to God, to gods whomthey knew not :

26. That were newly comeup, whom their fathers worshipped not :

27. Thou hast forsaken theGod that begot thee, and hast

forgotten the Lord that created thee.

28. The Lord saw, and wasmoved to wrath : because hisown sons and daughters provoked him.

29. And he said : I will hide

my face from them, and will

consider what their last endshall be :

30. For it is a perverse generation, and unfaithful children.

31. They have provoked mewith that, which was no god,and have angered me withtheir vanities :

32. And I will provoke themwith that which is no people,

Canticle of Moses.

in gente stulta irritabo il-

los.

33. Ignis succensus est in

furore meo, et ardebit usquead inferni novissima :

34 Devorabitque t err amcum germine suo, et montiumfundamenta comburet.

35. Congregabo super eos

mala, et sagittas meas com-plebo in eis.

36. Consumentur fame, et

devorabunt eos aves morsuamarissimo :

37. Dentes bestiarum im-mittam in eos, cum furoretrahentium super terram, atqueserpentium.

38. Foris vastabit eos gla-dius, et intus pavor, juvenemsimul ac virginem, lactentemcum homine sene.

39. Dixi, Ubinam sunt?cessare faciam ex hominibusmemoriam eorum.

40. Sed propter iram inimi-corum distuli : ne forte super-birent hostes eorum :

41. Et dicerent : Manus nos-tra excelsa, et non Dominus,fecit haec omnia.

42. Gens absque consilio est,et sine prudentia. Utinamsaperent, et intelligerent, acnovissima providerent.

43. Ouomodo persequaturunus mille, et duo fugent de-cem millia ?

44. Nonne ideo, quia Deussuus vendidit eos, et Dominusconclusit illos ?

and will vex them with a fool

ish nation.

33. A fire is kindled in mywrath, and shall burn even tothe lowest hell :

34. And shall devour theearth with her increase, andshall burn the foundations ofthe mountains.

35. I will heap evils uponthem, and will spend my arrows among them.

36. They shall be consumedwith famine, and birds shall

devour them with a most bitter

bite.

37. I will send the teeth of

beasts upon them, with the

fury of creatures that trail

upon the ground, and of ser

pents.

38. Without, the sword shall

lay them waste, and terror

within, both the young manand the virgin, the suckingchild with the man in years.

39. I said : Where are they ?

I will make the memory ofthem to cease from amongmen.

40. But for the wrath of theenemies I have deferred it :

lest perhaps their enemiesmight be proud,

41. And should say: Ourmighty hand, and not thelord, hath done all these things.

42. They are a nation without counsel, and without wisdom. O that they would bewise and would understand,and would provide for theirlast end.

43. How should one pursueafter a thousand, and twochase ten thousand ?

44. Was it not, because theirGod had sold them, and theLord had shut them up ?

39 2 Saturday at Lauds.

45. Non enimestDeus nos-ter ut dii eorum : et inimicinostri sunt judices.

46. De vinea Sodomorum,vinea eorum, et de suburbanisGomorrhae.

47. Uva eorum uva fellis,

et botri amarissimi.

48. Pel draconum v i n u meorum, et venenum aspiduminsanabile.

49. Nonne haec condita sunt

apud me, et signata in thesau-ris meis ?

50. Mea est ultio, et ego re-

tribuam in tempore, ut labatur

pes eorum :

51. Juxta est dies perditio-nis, et adesse festinant tem-pora.

52. Judicabit Dominus pop-ulum suum, et in servis suis

miserebitur :

53. Videbit quod infirmatasit manus, et clausi quoque de-

fecerunt, residuique consumptisunt.

54. Et dicet: Ubi sunt dii

eorum, in quibus habebantfiduciam ?

55- De quorum victimiscomedebant adipes, et bibe-bant vinum libaminum :

56. Surgant, et opitulenturvobis, et in necessitate vos

protegant.57. Videte quod ego sim

solus, et non sit alius deus

praeter me :

58. Ego occidam, et ego vi-

vere faciam : percutiam, et egosanabo, et non est qui de manumea possit eruere.

59. Levabo ad ccelum ma-num meam, et dicam : Vivoego in aeternum.

45. For our God is not astheir gods: our enemies themselves are judges.

46. Their vines are of the

vineyard of Sodom, and of thesuburbs of Gomorrha.

47. Their grapes are grapesof gall, and their clusters mostbitter.

48. Their wine is the gall of

dragons, and the venom of

asps, which is incurable.

49. Are not these thingsstored up with me, and sealed

up in my treasures?

50. Revenge is mine, and I

will repay them in diie time,that their foot may slide :

51. The day of destructionis at hand, and the time makeshaste to come.

52. The Lord will judge his

people, and will haev mercy onhis servants :

53. He shall see that theirhand is weakened, and that theywho were shut up have also

failed, and they that remainedare consumed.

54. And he shall say : Whereare their gods, in whom theytrusted ?

55. Of whose victims theyeat the fat, and drank the wineof their drink-offerings:

56. Let them arise and helpyou, and protect you in yourdistress.

57. See ye that I alone am,and there is no other God besides me:

58. I will kill and I will

make to live : I will strike, andI will heal, and there is nonethat can deliver out of myhand.

59. I will lift up my hand to

heaven, and I will say : I live

forever.

Canticle of Moses. 393

60. Si acuero ut fulgur gla- 60. If I shall whet my sworddium meum, et arripuerit as the lighting, and my handjudicium manus mea : take hold on judgment :

61. Reddam ultionem hos- 61. I will render vengeancetibus meis, et his qui oderunt to my enemies, and repay themme, retribuam. that hate me.

62. Inebriabo sagittas meas 62. I will make my arrowss.mguine, et gladius meus de- drunk with blood, and myvorabit carnes, sword shall devour flesh,

63. De cruore occisorum, 63. Of the blood of the slainet de captivitate, nudati inimi- and of the captivity, of thecorum capitis. bare head of the enemies.

64. Laudate, gentes, popu- 64. Praise his people, yelum ejus, quia sanguinem ser- nations, for he will revenge thevorum suorum ulciscetur: blood of his servants :

65. Et vindictam retribtiet 65. And will render ven-in hostes eorum, et propitius geance to their enemies, anderit terrae populi sui. he will be merciful to the land

of his people.

2. "Concrescat." According to the Hebrew : Stillet." Fluat

ut ros eloquium meum" Let my speech drop down as dewinto the minds of those that hear me.

3." Nomen Domini tnvocabo" I will invoke the name of the

Lord, that my words may be of profit.

5. God is faithful to his promises, and in him there is no ini

quity, for he is just and righteous ; but for all that, the Israel

ites have turned their back upon him, and by their shamefulaction have made themselves unworthy to be called his children.

7." Possedit te." That is : Has chosen thee out of all nations

for his own property.

9. Ask of your fathers, and they will recount to you whatthey have seen

; question your elders, and hear what they will

tell you.1 1. He fixed the boundaries of the people who were to be the

first to dwell in the Land of Promise, according to the numberof the children of Israel who should possess that land.

12. For the portion which the Lord reserved to himself, as

specially his own, was the people of his choice; he thus destined Jacob to be his inheritance. In Scripture the portion ofinheritance is called Funiculus, a line, because the portionswere marked out by a line of cord.

14."

Docuit" He instructed him in his law.

19. That is : That he might draw honey even from the rocks,

394 Saturday at Lands.

where the bees made their combs, and gather oil from the

olives planted amongst the rocks.

20." Cum adipc agnorum et artetum." That is: With the

flesh of the fat lambs and sheep ; for it was forbidden to the

Israelites to eat the fat of these animals (Lcvit. vii. 23)." Fili-

orinn Hasan." That is : The country of Basan, east of the

Jordan, were there were excellent pasturages, and therefore the

best flocks.

22, 23. This people, so beloved by God, after being thus

fattened on his gifts, became stubborn : they struck out their

heels against him by disobeying his precepts; in fine, having

grown fat, and big, and bloated, they forsook their God whocreated them, and separated themselves from that God whoalone could save them.

24." Provocaverunt cum." These ungrateful ones provoked

him to anger.26. They brought into the world certain new gods, unknown

to their fathers.

27. Apostrophe to these foolish people.28. The Lord saw, and was inflamed with indignation, be

cause those that thus offended him were his own sons and

daughters.

29." Considerabo novissima eorum." I will have before my

eyes their last excesses;these were the outrages and torments

that the Jews inflicted on Jesus Christ, for which they wereleft abandoned in their obstinate unbelief.

30. They have rendered themselves undeserving of my mercy.

31. 32. They have provoked me by adoring as god what wasnot God, by setting themselves to honor vain and false deities ;

and I will afflict them by substituting for them a people which

is not my people, a foolish nation, which knows me not.

33. The wrath is kindled within me against them, and it

shall burn them even to the lowest hell, where they shall be

forever condemned.

35."

Sagittas meas complebo in eis."

That is : I will discharge

against them all the arrows of my wrath, all the plagues.

39."

DLrz." After that, I will say.

40."

Propter tram inimicorum distiili" I have delayed the

chastisement on account of the hatred borne me by their

enemies.

Cantide of Moses. 395

42. These enemies have neither discernment nor prudence;

would to God that they had wisdom enough to understand,

and prudence enough to provide for the last things, that is, for

death and judgment !

43, 44. They should say : How can it be that a single one of

us goes against a thousand Hebrews, or two of us against ten

thousand, and put them to flight? This could not happen

were it not that their God had sold them, and because the

Lord had so hemmed them in as to be unable to go forth and

deliver themselves from their straits.

46. Tirinus here observes that Moses or the Lord who speaks,

returns to the Israelites, and assigns the cause of their chastise

ment, namely, because their vine l has become like the vine of

the Sodomites, which bears only fruits of iniquity.

49. "In thesauri* meis" Among the treasures of my

judgments ?

50. To me it belongs to punish sins,2 and when the time

arrives I will send the chastisement whereby they shall fall

into the pit that is prepared for them, their feet stumbling

against the stone, that is, as Rotigni explains, Jesus Christ, the

corner-stone, set by God for their salvation. The Jews, by

rejecting their Saviour, fell into perdition.

53. But this shall not come to pass until the Jews shall be

reduced to such weakness that those even who guarded the

citadels shall themselves have yielded, and the others shall

have perished.

55. They partook of the fat of victims offered to such deities,

arid drank the wine consecrated to them. The Gentiles con

secrated wine to their gods, and such consecrations were called

Libations.

56."

Surgant" Let these gods arise." In necessitate" In

the extremities to which you are reduced.

59." Vivo ego in ceternum" A form of oath which God pro

nounces to confirm the threat that follows.

62, 63. That is, as Tirinus explains : My vengeance shall

strike them all, but in different ways: some shall be put to

1 Their vine, or their nation, which was a choice vine, the vine of the

Saviour. See Psalm Ixxix, 9.

> See Psalm xciii. I.

39^ Saturday at Lauds.

death, others shall be made slaves, and others shall have theirheads shaved. In ancient times the victors shaved the headsof the vanquished to disgrace them, as it is related that the

Scipios did in Africa.

64. "Populum ejus." The people of the Lord.

65."

Propitius erit terra populi sui." He will bless the landwhere his people shall dwell.

(The Psalms Laudate Dominum de coelis and the Benedictusas on Sundays at Lauds.)

Psalm LLIIL of Psalter. 397

|)rinu% erce,

PRIME

, None.

Sunday at Prime.

PSALM I., WHICH is PSALM LIII. OF THE PSALTER.

Prayer that David addresses to God to deliver him from the soldiers

of Saul by whom he was surrounded. 1 This psalm may serve for all

Christians that find themselves assailed by the temptations of the devi 1.

We may remark with Cardinal Bellarmine that the holy Church wishes

to teach us how to arm ourselves with prayer against the tribulations

and temptations that may assail us every day.

i. DEUS in nomine tuo sal-

vum me fac : et in virtute tua

judica me.2. Deus, exaudi orationem

meam : auribus percipe verbaoris mei.

3. Quoniam alieni insur-

rexerunt adversum me, et for

tes qusesierunt animam meam :

et non proposuerunt D e u mante conspectum suum.

4. Ecce enim, Deus adjuvatme : et Dominus susceptor est

animae meae.

5. Averte mala inimicismeis : et in veritate tua dis-

perde illos.

6. Voluntarie sacrificabotibi,

et confitebor nomini tuo, Do-mine, quoniam bonum est:

7. Quoniam ex omni tribu-

latione eripuisti me : et superinimicos meos despexit oculusmeus.

1. SAVE me, O God, by thyname : and judge me in thystrength.

2. O God, hear my prayer:

give ear to the words of mymouth.

3. For strangers have risen

up against me, and the mightyhave sought after my soul :

and they have not set God before their eyes.

4. For behold, God is myhelper : and the Lord is the

protector of my soul.

5. Turn back the evils uponmy enemies: and cut them off

in thy truth.

6. I will freely sacrifice to

thee, and will give praise, OGod, to thy name : because it

is good :

7. For thou hast delivered

me out of all trouble, and myeye hath looked down upon myenemies.

1 We read in the title : CUM venissent Ziphai, et dixissent ad Saul:

Nonne David absconditus est apud nos? When the men of Ziph had

come, and said to Saul: Is not David hidden with us? (i Kings xxiii.

19.) This psalm refers to the danger to which David was exposed

when he hid hirpself in the desert of Z,iph.

Sunday at Prime.

i. Save me, by the virtue and for the glory of Thy holy name,from the danger in which I am

; judge me according to myinnocence, and according to Thy power, which protects theinnocent.

3. My own fellow-countrymen have separated themselvesfrom me and, as foreign enemies, have armed themselves agaim t

me, in order to take away my life, having lost sight of God :,

justice.1

4." Eccc enim" But I already know that, etc.

5." Averte mala." According to the Hebrew: Rcvcrtatur

mahtm May evil return. Make, O God ! to retort upon myenemies the evil that they have planned for me; scatter themaccording to Thy promises, which are always faithful and true.

2

6. Then with ready heart will I offer Thee sacrifices;and I

will praise Thy holy name, so full of goodness to him that

invokes Thee.

7. Through Thy mercy I find myself delivered by Thy handfrom all anxiety, and my eyes shall be able to see with scorn

my enemies cast down.

(For other psalms that are to be said, see breviary.)

PSALM II., WHICH is PSALM CXVII. OF THE PSALTER.

David offers here his solemn thanksgiving for the victory that he

gained over his enemies, and for all the other benefits that had been

conferred upon him;he thanks him specially for having given to the

world Jesus Christ, the Redeemer of mankind.

1. CONFITEMINI Domino, i. GIVE praise to the Lord,quoniam bonus: quoniam in for he is good: for his mercysseculum misericordia ejus. endureth forever.

2. Dicat nunc Israel quo- 2. Let Israel now say, thatniam bonus : quoniam in sse- he is good : that his mercy en-culum misericordia ejus. dureth forever.

3. Dicat nunc domus Aa- 3. Let the house of Aaronron : quoniam in sseculum mis- now say, that his mercy en-ericordia ejus. dureth forever.

4. Dicant nunc qui timent 4. Let them that fear theDominum : quoniam in ssecu- Lord now say, that his mercvlum misericordia ejus. endureth forever.

1 See Psalm Ixxxv. 13.2Ordinary prediction under the form of prayer.

Psalm II. CX VII. of Psalter. 399

5. De tribulatione invocaviDominum : et exaudivit me in

latitudine Dominus.6. Dorninus mihi adjutor:

non timebo quid faciat mihihomo.

7. Dominus mihi adjutor:et ego despiciam inimicosmeos.

8. Bonum est confidere in

Domino, quam confidere in

homine.

9. Bonum est sperare in

Domino, quam sperare in prin-cipibus.

10. Omnes gentes circuie-runt me: et in nomine Domini quia ultus sum in eos.

11. Circumdantes circum-dederunt me: et in nomineDomini quia ultus sum in eos.

12. Circumdederunt me si-

cut apes, et exarserunt sicut

ignis in spinis ; et in nomineDomini quia ultus sum in eos.

13. Impulsus eversus sum,ut caderem : et Dominus sus-

cepit me.

14. Fortitude mea, et lausmea Dominus: et factus estmihi in salutem.

15. Vox exultationis et sa-lutis in tabernaculis justorum.

16. Dextera Domini fecit

virtutem : dextera Domini ex-altavit me : dextera Dominifecit virtutem.

17. Non moriar, sed vivam :

et narrabo opera Domini.

1 8. Castigans castigavit meDominus : et morti non tra-didit me.

5. In my trouble I called

upon the Lord : and the Lordheard me, and enlarged me.

6. The Lord is my helper :

I will not fear what man cando unto me.

7. The Lord is my helper :

and I will look over my enemies.

8. It is good to confide in

the Lord, rather than to haveconfidence in man.

9. It is good to trust in theLord, rather than to trust in

princes.10. All nations compassed

me about; and in the name ofthe Lord I have been revengedon them.

11. Surrounding me theycompassed me about: and in

the name of the Lord I havebeen revenged on them.

12. They surrounded me like

bees, and they burned like fire

among thorns : and in thename of the Lord I was re

venged on them.

13. Being pushed, I wasoverturned that I might fall :

but the Lord supported me.14. The Lord is my strength

aud my praise : and he is become my salvation.

15. The voice of rejoicingand of salvation is in the tabernacles of the just.

16. The right hand of theLord hath wrought strength :

the right hand of the Lordhath exalted me: the righthand of the Lord hath wroughtstrength.

17. I shall not die, but live:and shall declare the works cf

the Lord :

18. The Lord chastising hathchastised me : but he hath notdelivered me over to death.

400 Sunday at Prime.

19. Aperite mihi portas jus-titiae : ingressus in eas con-fitebor Domino. Haec portaDomini, justi intrabunt in earn.

20. Confitebor tibi quoniamexaudisti me, et factus es mihiin salutem.

21. Lapidem, quern repro-baverunt sedificantes, hie fac

tus est in caput anguli.22. A Domino factum est

istud : et est mirabile in oculis

nostris.

23. Haec est dies, quam fecit

Dominus : exultemus, et laete-

mur in ea.

24. O Domine, salvum mefac : O Domine, bene prospera-re : benedictus qui venit in

nomine Domini.

25. Benediximus vobis dedorno Domini. Deus Dominus, et illuxit nobis.

26. Constituite diem solem-nem in condensis, usque adcornu altaris.

27. Deus meus es tu, et con-fitebor tibi : Deus meus es tu,

et exaltabo te.

28. Confitebor tibi, quoniamexaudisti me, et factus es mihiin salutem.

29. Confitemini Dominoquoniam bonus: quoniam in

saeculum misericordia ejus.

19. Open ye to me the gatesof justice : I will go into themand give praise to the Lord.This is the gate of the Lord,the just shall enter into it.

20. I will give glory to theebecause thou hast heard me,and art become my salvation.

21. The stone which thebuilders rejected, the same is

become the head of the corner.

22. This is the Lord s doing :

and it is wonderful in our eyes.

23. This is the day which the

Lord hath made : let us be gladand rejoice therein.

24. O Lord, save me : OLord, give good success.Blessed be he that cometh in

the name of the Lord.

25. We have blessed youout of the house of the Lord.The Lord is God, and he hathshone upon us.

26. Appoint a solemn day,with shady boughs, even to thehorn of the altar.

27. Thou art my God, and I

will praise thee : thou art myGod, and I will exalt thee.

28. I will praise thee, becausethou hast heard me, and art become my salvation.

29. O praise ye the Lord, for

he is good : for his mercy en-

dureth forever.

i, 2, 3, 4. The prophet begins by inviting all men to praise

God for the mercy that he continually exercises towards them.

He then calls specially on the Israelites, among whom were all

the apostles ; he next invites all the priests, who were to propa

gate the holy faith;and lastly all the faithful.

5. "In latitudine" By sending me abundant help.1

6, 7. God is my protector; this is the reason why I shall fear

1 Many give this interpretation : By drawing me out of distress,

and placing me at ease in perfect liberty.

Psalm ILCXVIL of Psalter. 401

nothing of all the evils that men think to do me ;I will despise

all the efforts and snares of my enemies.

10, ii, 12." Ultus sum." I have been revenged. It must be

observed that this expression is not to be understood here of

vengeance properly speaking, but of a victory gained over the

enemy. It applies specially to Jesus Christ triumphing over

his enemies, and to all the faithful who by his help overcome

their temptations. We may, then, take these three verses to

gether, and explain them thus : My enemies have closed in

around me from every side, as an angry swarm of bees, or as a

burning flame in a bundle of thorns; but thanks to the protection of the Lord, I have been avenged on them, that is, I have

overcome them all.

15. In the tabernacles or tents of the just, no voices were

heard but of gladness and victory in thanksgiving to God for

having saved me, and caused me to triumph over my enemies.

16. The hand of God in aiding me has shown forth its strength.1

17." Non mortar" As I shall not die as my enemies had

hoped.1 8.

"

Castigans castigavit me" He has chastised me, but

with the tender compassion of a father.

19. The gates of justice are the gates of heaven; for justice

is the gate of the kingdom of God ; hence we should seek it

before all things : QueerHe ergoprinntm regnum Dei, etjustitiam

ejus Seek first the kingdom of God and his justice {Matt. vi. 33).

Since justice is the only gate by which we can come to God, it

is only the just that enter through it. Such is the sense givento this passage by St Jerome, St. John Chrysostom, and St.

Augustine.20. Once having entered this gate, as I have desired, I will,

(.) my God ! sing Thy praises always, and render Thee thanks

for having heard my prayer, and for having become my Saviour.

21. This verse is to be understood only of Jesus Christ andhis Church as St. Peter explainslt to the Jews : Hie est lapis

qui reprobatus est a vobis crdificantibus, qui factus est in eaput

anguli This is the stone which was rejected by you the

1 This verse, says Bellarmine, expresses the cries of joy and of salu

tation uttered by the just.

36

402 Sunday at Prime.

builders : which is become the head of the corner (Acts, iv. 1 1).1

God sent upon earth this most precious Stone, that is, his own

beloved Son ;but the Jews, who at that time formed the Church,

rejected him. This Stone, however, became the head of the

corner, joining together the two walls, namely, the Hebrew

nation and the Gentile people, into one Church.

23. This is specially a happy day ;it is a particular work of

God : let it ever be a day of joy and thanksgiving for the im

mense benefits received.

24. .Save me, O Lord ! and be ever gracious to me, so that I

may never cease to repeat : Blessed be he that is come in the

name of the Lord to save us ! This precisely was the cry of the

multitude when Jesus Christ made his triumphant entry into

Jerusalem: Hosanna Filio David! benedictus, qui venit in

nomine Domini! Hosanna to the son of David : Blessed is he

that cometh in the name of the Lord (Matt. xxi. 9).2

25. 26. We wish and bespeak you a thousand blessings, you

who are of the Church of the Lord ;for he is the true God, and

he has manifested himself to us by taking to him our human

flesh. Celebrate, then, this day with solemn pomp by adorning

the temple even to the altar with green and leafy boughs.3

1 We add that the Saviour applied to himself this and the next verse

(Matt. xxi. 42).

2 This day, as the Office of Easter attests and in which this verse is

frequently repeated, is the day of the resurrection of Jesus Christ,

when having been rejected by the Jews in his Passion, he was estab

lished and recognized as the Corner-stone of the great edifice of the

universal Church. According to Bellarmine, the following verse is

ioined to this, as if it were : Let us then rejoice, saying : O Donline,

etc.

3 After having predicted the advent and the triumph of the Messias,

the prophet in the two verses exhorts the faithful people to render to

God solemn thanksgiving for such a benefit. Then in vs. 27 and 28,

repetition of v. 20, he himself expresses his gratitude to the Lord;he

finally concludes as admirably as he began.

Psalm II. XXIII. of Psalter. 403

Monday at Prime.

PSALM II., WHICH is PSALM XXIII. OF THE PSALTER.

David here announces, according to the exclusively literal sense of

the psalm, the principal mysteries of the natural law. He predicts the

vocation of the Gentiles;he describes the character of the predestined;

he speaks of the interior justice with which the souls of the faithful will

be adorned by the grace of Jesus Christ;in fine, after having referred

to the divinity of our Lord, he prophesies his victories and his gloriousascension into heaven.

1. DOMINI est terra, et pleni-tudo ejus : orbis terrarum, etuniversi qui habitant in eo.

2. Ouia ipse super mariafundaviteum : et super flumina

praeparavit eum.3. Ouis ascendet in montem

O>Miini? aut quis stabit in

i >co sancto ejus?4. Innocens manibus, et

mundo corde, qui non accepitin vano animam suam, nee ju-ravit in dolo proximo suo.

5. Hie accipiet benedic-tionem a Domino, et miseri-cordiam a Deo salutari suo.

6. Hyec est generatio quae-rentium eum, quaerentium fa-

ciem Dei Jacob.

7. Attollite portas, principes,vestras, et elevamini portasaeternales : et introibit Rexgloriae.

8. Quis est iste Rex gloriae?Dominus fort is et potens :

Dominus potens in praelio.

9. Attollite portas principesvestras, et elevamini portaeaeternales : et introibit Rexgloriae.

10. Quis est iste Rex gloriae ?

Dominus virtutum ipse est Rexgloriae.

1. THE earth is the Lord s,

and the fulness thereof : theworld, and all they that dwelltherein.

2. For he hath founded it

upon the seas : and hath prepared it upon the rivers.

3. Who shall ascend into themountain of the Lord? or whoshall stand in his holy place?

4. The innocent in hands,and clean of heart, who hathnot taken his soul in vain, norsworn deceitfully to his neighbor.

5. He shall receive a bless

ing from the Lord, and mercyfrom God his Saviour.

6. This is the generation ofthem that seek him, of themthat seek the face of the Godof Jacob.

7. Lift up your gates, O yeprinces, and be ye lifted up, Oeternal gates : and the king of

glory shall enter in.

8. Who is this King of

Glory ? the Lord who is strongand mighty: the Lord mightyin battle.

9. Lift up you r gates, O yeprinces, and be ye lifted up, Oeternal gates : and the King of

Glory shall enter in.

10. WTho is this King of

Glory ? the Lord of hosts, heis the King of Glory.

404 Monday at Prime.

2. God has thus prepared the earth to be the habitation of

man.

3. Heaven is called a mountain by reason of its elevation;

and it is the sanctuary of God, where he has his throne. 1

4. He shall ascend thither who has not sinned in his works,

and has kept his heart pure, that is, detached from creatures ;

he who has not received his life in vain, that is, who has not

only avoided evil, but has also fulfilled what God has enjoined

on him; he who loves truth, and has not sworn falsely to

deceive his neighbors.2

6. Such is the happy generation of those that seek God by

being attentive to serve him, and that long to go to see in

heaven the God of Jacob. According to the Hebrew text, we

read : Queerentiumfaciem tuani, O Jacob ! Bellarmine says that

this phrase is obscure ;hence the Septuagint-interpreters sup

plied here the word God, and have rendered the verse as wehave it in the Vulgate, for it is only God who makes the joy of

the saints.

7. O angels, princes of the heavenly city ! lift up, open the

gates which have been given to you to guard ; and yourselves,

O eternal gates ! (that is, you who have been shut from all

eternity, as is explained by Rotigni) be ye lifted up, be ye

opened, and the King of Glory shall enter.

8. "In prcelio" In the battle with his enemies whom he

has conquered and discomfited.

1 Many think that there is question here of Mount Sion, and that this

psalm was composed for the translation of the Ark;but according to

Bellarmine, this opinion does not appear to rest on any solid founda

tion. After having said that all men have their habitation on earth,

the prophet asks who are those that will be admitted to the heavenly

abode.2 This verse is a summary of spiritual perfection : Exemption from

every evil, either exterior or interior; good use of talents received ;

fidelity to God and also to our neighbor. Such are the qualities of our

divine model;this should be the same with all those that wish to fol

low him :

"

Qucerentium eum;"

hence they shall enter with him into

glory on the day of triumph, as has been partly seen at his ascension,

and as will be seen in a complete manner after the last judgment; then

all the elect with body and soul, shall make their triumphant entrance

into the happy city, following the King of Glory. See Psalm xiv.

Psalm II. XXIV. of Psalter. 405

Tuesday at Prime.

PSALM II., WHICH is PSALM XXIV. OF THE PSALTER.

Exposed to persecution, David begs God s help ;and regarding his

afflictions as a just punishment for his sins, he renews his acts of re

pentance. We may therefore recite this psalm for ourselves when we

are assailed and tormented by temptations which men and demons

raise against us.

1. ADte, Domine, levaviani-

mam meam : Deus meus in te

confide ; non erubescam :

2. Neque irrideant me ini-

mici mei : etenim universi, quisustinent te, non confundentur.

3. Confundantur omnes ini-

qua agentes supervacue.

4. Vias tuas, Domine, de-

monstra mihi, et semitas tuas

edoce me.

5. Dirige me in veritate tua,

et doce me, quia tu es Deussalvator meus, et te sustinui

tota die.

6. Reminiscere miseratio-

num tuarum, Domine, et mis-

ericordiarum tuarum, quse a

saeculo sunt.

7. Delicta juventutis mere,

et ignorantias meas ne memi-neris.

8. Secundum misericordiamtuam memento mei tu : prop-ter bonitatem tuam Domine.

9. Dulcis et rectus Domi-nus : propter hoc legem dabit

delinquentibus in via.

10. Diriget mansuetos in ju-dicio : docebit mites vias suas.

1. To thee, O Lord, have I

lifted up my soul. In thee, Omy God, I put my trust; let

me not be ashamed :

2. Neither let my enemies

laugh at me : for none of themthat wait on thee shall be confounded.

3. Let them all be confounded that act unjust things with

out cause.

4. Show, O Lord, thy waysto me, and teach me thy paths.

5. Direct me in thy truth,

and teach me: for thou art

God my Saviour, and on theehave I waited all day long.

6. Remember, O Lord, thybowels

#/" compassion : and thymercies, that are from the be-

gingning of the world.

7. The sins of my youth and

my ignorances do not remember.

8. According to thy mercyremember thou me : for thygoodness sake, O Lord.

9. The Lord is sweet and

righteous : therefore he will

give a law to sinners fn the

way.10. He will guide the mild

in judgment: he will teach themeek his way.

406 Tuesday at Prime.

11. Universae vise Dominimisericord ia et veritas, re-

quirentibus testamentum ejuset testimonia ejus.

12. Propter nomen tuum,Domine, propitiaberis peccatomeo: multum est enim.

13. Quis est homo qui timetDominum ? legem statuit ei in

via, quam elegit.

14. Anima ejus in bonis de-morabitur: et semen ejushereditabit terram.

15. Firmamentum est Do-minus timentibus eum : et

testamentum ipsius ut mani-festetur illis.

16. Oculi mei semper adDominum : q u o n i a m ipseevellet de laqueo pedes meos.

17. Respice in me, et miserere mei : quia unicus et pauper sum ego.

18. Tribulationes cord is

mei multiplicatse sunt : de ne-cessitatibus meis erue me.

19. Vide humilitatem meam,et laborem nieum : et dimitteuniversa delicta mea.

20. Respice inimicos meos,quoniam multiplicati sunt, et

odio iniquo oderunt me.

21. Custodi animam meam,et erue me: non erubescam,quoniam speravi in te.

22. Innocentes et recti ad-haeserunt mihi : quia sustinuite.

23. Libera, Deus, Israel exomnibus tribulationibus suis.

11. All the ways of the Lordare mercy and truth to themthat seek after his covenantand his testimonies.

12. For thy name s sake, OLord, thou wilt pardon mysin : for it is great.

13. Who is the man thatfeareth the Lord ? He hath

appointed him a law in the

way that he hath chosen.

14. His soul shall dwell in

good things : and his seedshall inherit the land.

15. The Lord is a firmamentto them that fear him : andhis covenant shall be mademanifest to them.

1 6. My eyes are ever towardsthe Lord : for he shall pluckmy feet out of the snare.

17. Look thou upon me, andhave mercy on me : for I amalone and poor.

1 8. The troubles of my heartare multiplied: deliver mefrom my necessities.

19. See my abjection and mylabor: and forgive me all mysins.

20. Consider my enemies,for they are multiplied, andhave hated me with an unjusthatred.

21. Keep thou my soul, anddeliver me : I shall not be

ashamed, for I have hoped in

thee.

22. The innocent and the

upright have adhered tome:because I have waited on thee.

23. Deliver Israel, O God,from all his tribulations.

1. "Non erubescam." I hope by Thy help that I shall not

have the confusion of seeing myself conquered by my enemies.

2. Suffer not that they have me in derision by gaining a vic

tory over me; for all those that wait on Thee shall never be

confounded.

Psalm II. XXIV. of Psalter. 407

3. Let all the wicked rather be speedily put to confusion at

seeing how they have worked their iniquity in vain, without

the fruit they hoped for.

4. Show me the ways by which Thou wouldst have me walk;

teach me to keep the paths that lead to Thee.

5." In vcritate tua" In the straight way of Thy law. 1 " Te

sitstinui tota die." From Thee I continually look for the helpthat I need.

6."

Qitfe a sffcnlo sunt" Which Thou showest to the world

for so many ages.

9."

Legem dabit delinquentibus in via" To those that havesinned in this life he will give the rule to follow so as to be

able to return to the right way.10. He will guide the gentle by the straight paths of his law,

which in the Scriptures is called/W/tv//;// Judgment; he will

teach the docile of heart to walk in his ways/2

11. The whole conduct of the Lord is full of mercy and of

fidelity to his promises towards his servants, who keep before

their eyes the covenant made between God and those that are

faithful to his precepts.

12. Thou wilt show mercy with regard to my sins, and their

pardon will cause Thy glory to shine forth all the more brightlybecause they have been grievous and many.

13. Who is the man that truly fears God? It is he to whomthe Lord has taught the way he has chosen to walk. 3

14. His soul shall dwell in good things, that is, it shall be

continually enriched with goods spiritual and temporal ;and

1 True way, that does not deceive nor mislead : Omnia mandata tua,

vt ri/as.AU thy statutes are truth (Fs. cxviii. 86).J Twofold explanation of what we read in the preceding verse.:

Ltgem dabit delinquentibus. The prophet says, as Bellarmine remarks,that this is not understood of all sinners, but only of those that are

humble and meek, submissive to the divine teachings, and well dis

posed to receive them. He still rests upon this explanation in the fol

lowing verse.

3 This verse is obscure. According to Menochius, the first part is not

interrogative but is expressive of admiration, as if it were said : Howhappy is the man that fears the Lord ! The prophet then describes in

this same verse and in the following verses the happiness of him whofears God.

408 Tuesday at Prime.

his children, following his good example, shall be heirs of the

Promised Land, that is, of heaven.

15." Testamentum ipsius, lit manifestetur zllis." To those to

whom he manifests the covenant that he has made to protect

his faithful servants.

1 6. I will then keep my eyes ever fixed upon the Lord, for he

it is that shall deliver me from the snares that Thy enemies lay

for me.

17. My God, turn Thy eyes towards me, and have pity upon

me, for I am alone and poor, and my enemies are many and

powerful.18.

" De necessitatibus" According to the Hebrew: De

pressures Distresses.

19." Delicta mea." My sins, which I know to be the cause

of my affliction.

21. "Non erubescam, quoniam speravi in te." Verily I shall

not be confounded, after having placed all my confidence in Thee.

22. The just and the upright of heart have united to defend

me, seeing that I have put my trust in Thee.

23. Have pity on those that belong to the people of Israel,

and deliver them from all their affliction.

Psalm II. XX V. of Psalter. 409

, Wednesday at Prime.

PSALM II., WHICH is PSALM XXV. OF THE PSALTER.

This psalm teaches all those that are unjustly persecuted what vir

tues they should practise during their trial. Moreover, it makes and

explains in detail what are the dispositions with which we should ap

proach the altar, whether to communicate or to offer the holy Sacrifice.

i. JUDICA me Domine, quo- i. JUDGE me, O Lord, for I

niam ego in innocentia mea have walked in my innocence :

ingressus sum : et in Domino and I have put my trust in the

sperans non infirmabor.

2. Proba me Domine, et

tenta me : ure renes meos et

cor meum.3. Quoniam misericordia tua

Lord, and shall not be weakened.

2. Prove me, O Lord, and

try me : burn my reins and myheart.

3. For thy mercy is before

ante oculos meos est : et com- my eyes : and I am well pleasedwith thy truth.

4. I have not sat with the

vanitatis: et cum iniqua ge- council of vanity ^neitherwill

rentibus non introibo.

placui in veritate tua.

4. Non sedi cum concilio

5. Odivi ecclesiam malig-nantium : et cum impiis nonsedebo.

6. Lavabo inter innocentes

I go in with the doers of un

just things.

5. I have hated the assemblyof the malignant: and with

the wicked I will not sit.

6. I will wash my hands

meas: et circumdabo among the innocent: and will

altare tuum Domine : compass thy altar, O Lord.

7. Ut audiam vocem laudis, 7- That I may hear the voice

et enarrem universa mirabilia of thy praise : and tell of all

tua. thy wondrous works.

8. Domine dilexi decorem 8. I have loved, O Lord, the

domus tuae, et locum habita- beauty of thy house : and the

tionis gloriae tuae.

9. Ne perdas cum impiisDeus animam meam : et cumviris sanguinum vitam meam :

10. In quorum manibus ini-

place where thy glory dwelleth.

9. Take not away my soul,

O God, with the wicked : nor

my life with bloody men :

10. In whose hands are ini-

quitates sunt : dextera eorum quities : their right hand is filled

repleta est muneribus.11. Ego autem in innocentia

mea ingressus sum : red imeme, et miserere inei.

with gifts.ii. But as for me, I have

walked in my innocence : re

deem me, and have mercy onme.

4 TO Wednesday at Prime,

12. Pes meus stetit in direc- 12. My foot hath stood in the

to : in ecclesiis benedicam te direct way : in the churches I

Domine. will bless thee, O Lord.

1. Be my judge against my persecutors, since I present

myself with an unblemished conscience, having nothing to re

proach myself with ;I hope that Thou wilt not permit that I

be declared guilty.

2. Try my fidelity ; put to the test in the fire of tribulation

my heart and all its secret folds.

3. I abide in peace, because I have not lost sight of Thy

mercy, and have tried to live according to the truth, that is,

Thy law.1

4. I have avoided the company of vain and lying men,2 and

I will ever guard against entering the society of the wicked.

5."

Malignantium" Malicious persons, who turn even good

actions to evil.

6. 7.3

I will seek to wash my hands, that is, to purify myself together with the just; and so united with them, I will

also join in surrounding Thy altar; that there I may hear the

voices of those that praise Thee ;and that 1 may publish all the

marvels that Thou hast wrought.10. They commit acts of injustice in order to receive gifts.

1 See the preceding psalm, v. 5 and n.2 " Cum concilia vanitatis." Bellarmine with Theodoret thinks that

here there is question of the worship of idols.

3 The prophet has just said what he abhors and what he desires to

flee from; he now speaks of what he loves and what he wishes to prac

tise so as to be preserved from the misfortune of the wicked and to share

in the felicity of the saints.

Psalm II. XXIL of Psalter. 4 1 1

Thursday at Prime.

PSALM II., WHICH is PSALM XXII. OF THE PSALTER.

The principal end of this psalm is to represent God as a good shep

herd who omits nothing, so that in the order of eternal salvation his

servants may be abundantly provided with help and spiritual means.

The verses i, 2, 6, and 7 plainly refer to this pre-eminent benefit, which

consists in the partaking of the body and blood of Jesus Christ.

1. DOM IN US regit me, et

nihil mini deerit : in locopascuae ibi me collocavit.

2. Super aquam refectionis

educavit me: animam meamconvertit.

3. Deduxit me super semi-

tas justitiae, propter nomensuum.

4. Nam et si ambulavero in

medio umbrae mortis, n o n

timebo mala : quoniam tu me-cum es.

5. Virga tua, et baculustuus : ipsa me consolata sunt.

6. Parasti in conspectu meomensam, adversus eos, quitribulant me.

7. Impinguasti inoleo caputmeum : et calix meus inebrians

quam prseclarus est !

8. Et misericordia tua sub-

sequetur me: omnibus diebus

vitae meae.

9. Et ut inhabitem in domoDomini, in longitudinemrum.

1. THE Lord ruleth me : andI shall want nothing. He hath

set me in a place of pasture.2. He hath brought me up,

on the water of refreshment :

he hath converted my soul.

3. He hath led me on the

paths of justice, for his ownname s sake.

4. For though I should walkin the midst of the shadow of

death, I will fear no evils, for

thou art with me.

5. Thy rod and thy staff,

they have comforted me.6. Thou hast prepared a

table before me, against themthat afflict me.

7. Thou hast anointed myhead with oil ;

and my chalice

which inebriateth me, how

goodly is it !

8. And thy mercy will follow

me all the days of my life.

9. And that I may dwell in

the house of the Lord unto

length of days.

2. He has nourished me near waters that flow in the very

place of my pasturage ; and when my soul like a silly, wayward

sheep, went away from him, he brought it back again to his

fold.

4. "In medio umbra mortis" In the midst of a thousand

dangers that seem to me to be the figure of death.

412 Thursday at Prime.

5. The shepherd s crook and the staff which Thou hast in

hand console me;for with the crook Thou correctest me when

I go out of the path, and with the staff Thou dost drive awaythe wolves that seek to devour me. "

Virga." Some commentators understand by this the Blessed Virgin Mary, whowas called Virga de radice Jesse a rod out of the root of Jesse(Is. xi. i), of whom was born Jesus.

1

6. Thou hast prepared before me a table where I shall take a

food that will make me strong against my enemies. By this

table we may well understand the altar, where we receive as

food the body of Jesus Christ, which renders us strong againstall the assaults of hell.

7."

/;/ oleo." With the unction of Thy grace.2 " Calix metis

mebrians." The chalice that Thou offerest me contains a winethat holily inebriates him that drinks it, making him forget the

world to remember only Thee and Thy love."

Quam prceclarusest!" How noble and precious is it !

9. "In longitudinem dierum." During all eternity.

1 In the same mystical sense by"

Bacillus" is understood the cross,

which was the instrument of our salvation. Here ends the allegory of

the shepherd and the sheep.2Amongst the Orientals it was the custom, as Bellarmine remarks,

to provide at feasts precious unguents for the guests; hence our Lordsaid to Simon the Pharisee: Oleo caput meum non unxisti My head

with oil thou didst not anoint (Luke, vii. 46). In these two verses, 6

and 7, the psalmist employing another allegory speaks to God as to a

generous host who treats him magnificently while his enemies seek to

fill him with bitterness. He is thus consoled in the midst of his grief

according to what is said in Psalm xciii. 19; and as St. Paul has so well

proved (2 Cor. vii. 4). He then finishes the psalm, v. 8, 9, by express-

iflg his confidence in obtaining from the divine mercy the grace of final

perseverance.

Psalm II. XXL of Psalter. 413

i Friday at Prime.

PSALM II., WHICH is PSALM XXI. OF THE PSALTER.

This psalm is to be understood in the literal sense of Jesus Christ,

and especially of the prayer which he said before his death from the

height of the cross, as also of his glorious resurrection. According to

Cardinal Bellarmine, it would be an act of temerity to seek to turn it to

any other sense. We have then in this psalm an express prophecy of

all that which our Lord suffered when dying on the cross.

i. DEUS Deus meus, respice i. O GOD, my God, look

in me: quare me dereliquisti ? upon me: why hast thou for-

longe a salute mea verba delic- saken me ? Far from my sal

vation are the words of mysins.

2. O my God, I shall cry byhear :

and by night, and it shall notbe reputed as folly in me.

3. But thou dwellest in the

holy place, the praise of Israel.

4. In thee have our fathers

torum meorum.

2. Deus meus clamabo perdiem, et non exaudies : et day, and thou wilt not

nocte, et non ad insipientiammihi.

3. Tu autem in sancto ha-

bitas, Laus Israel.

4. In te speraverunt patresnostri: speraverunt et liberasti hoped: they have hoped, and

COS.

5. Ad te clamaverunt, et

salvi facti sunt : in te speraverunt, et non sunt confusi.

6. Ego autem sum verm is,

et non homo : opprobriumhominum, et abjectio plebis.

7. Omnes videntes me de-

riserunt me : locuti sunt labiis,

et moverunt caput.

8. Speravit in Domino, eri-

thou hast delivered them.

5. They cried to thee, and

they were saved : they trusted

in thee, and were not confounded.

6. But I am a worm, and noman : the reproach of men, andthe outcast of the people.

7. All they that saw me have

laughed me to scorn : theyhave spoken with the lips, and

wagged the head.8. He hoped in the Lord, let

piat eum : salvum faciat eum, him deliver him : let him save

quoniam vult eum.

9. Ouoniam tu es, qui ex-

traxisti me c?e ventre : spesmea ab uberibus matris meae.

In te projectus sum ex utero :

him, seeing he delighteth in

him.

9. For thou art he that hast

drawn me out of the womb :

my hope from the breasts of

my mother. I was cast uponthee from the womb :

414 Friday at Prime.

10. De ventre matris meseDeus meus es tu, ne disces-seris a me.

11. Quoniam tribulatio pro-xima est : quoniam non est quiadjuvet.

12. Circumdederunt me vi-

tuli multi : tauri pinguesobsederunt me.

13. Aperuerunt super me ossuum, sicut leo rapiens et

rugiens.14. Sicut aqua effusus sum :

et dispersa sunt omnia ossamea.

15. Factum est cor meumtamquam cera liquescens in

medio ventris mei.16. Aruit tamquam testa vir

tus mea, et lingua mea adhsesitfaucibus meis : et in pulveremmortis deduxisti me.

17. Quoniam circumdede-runt me canes multi : concilium

malignantium obsedit me.

18. Foderunt manus meas et

pedes meos : dinumeraveruntomnia ossa mea.

19. Ipsi vero considerave-runt et inspexerunt me : divi-

serunt sibi vestimenta mea, et

super vestem meam miseruntsortem.

20. Tu autem Domine ne

elongaveris auxilium tuum ame : ad defensionem meamconspice.

21. Erue a framea Deus ani-mam meam : et de manu canisunicam meam :

22. Salva me ex ore leonis :

et a cornibus un icorniumhumilitatem meam.

23. Narrabo nomen tuumfratribus meis : in medio eccle-siae laudabo te.

24. Oui timetis Dominum

10. From my mother s wombthou art my God : depart notfrom me.

11. For tribulation is verynear : for there is none to helpme.

12. Many calves have surrounded me : fat bulls have be

sieged me.

13. They have opened theirmouths against me, as a lion

ravening and roaring.14. I am poured out like

water; and all my bones arescattered.

15. My heart is become likewax melting in the midst of

my bowels.1 6. My strength is dried up

like a potsherd, and my tonguehath cleaved to my jaws : andthou hast brought me downinto the dust of death.

17. For many dogs have en

compassed me : the council ofthe malignant hath besiegedme.

18. They have dug my handsand feet. They have numbered all my bones.

19. And they have lookedand stared upon me. Theyparted my garments amongstthem ; and upon my vesture

they cast lots.

20. But thou, O Lord, re

move not thy help to a dis

tance from me; look towards

my defence.21. Deliver, O God, my soul

from the sword : my only onefrom the hand of the dog.

22. Save me from the lion s

mouth ; and my lowness fromthe horns of the unicorns.

23. I will declare thy nameto my brethren : in the midstof the church will I praise thee.

24. Ye that fear the Lord,

Psalm II. XXL of Psalter. 4 S

laudatceum : universum semen

Jacob glorificate eum :

25. Timeat eum omne semenIsrael : quoniam non sprevit,

neque despexit deprecationempauperis :

2.6. Nee avertit faciem suama me : et cum clamarem ad

eum, exaudivit me.

27. Apud te laus mea in ec-

clesia magna: vota mea red-

dam in conspectu timentiumeum.

28. Edent pauperes, et sa-

turabuntur: et laudabunt Do-minum qui requirunt eum :

vivent corda eorum in ssecu-

lum saeculi.

29. Reminiscentur et con-

vertentur ad Dominum uni-

versi fines terrse :

30. Et adorabunt in conspectu ejus universae familiae Gentium.

31. Quoniam Domini est

regnum : et ipse dominabiturGentium.

32. Manducaverunt et ado-

raverunt omnespingues terrae:

in conspectu ejus cadent omnes

qui descendunt in terrain.

33. Et anima mea illi vivet :

et semen meum serviet ipsi.

34. Annuntiabitur Dominogeneratio ventura: et annun-tiabunt coeli justitiam ejus

populo qui nascetur, quernfecit Dominus.

praise him : all ye the seed oi

Jacob, glorify him.

25. Let all the seed of Israel

fear him : because he hath not

slighted nor despised the supplication of the poor man.

26. Neither hath he turned

away his face from me : andwhen I cried to him he heardme.

27. With thee is my praisein a great church : I will paymy vows in the sight of themthat fear him.

28. The poor shall eat andshall be filled : and they shall

praise the Lord that seek him :

their hearts shall live forever

and ever.

29. All the ends of the earth

shall remember, and shall beconverted to the Lord :

30. And all the kindreds of

the Gentiles shall adore in his

sight.

31. For the kingdom is the

Lord s ;and he shall have

dominion over the nations.

32. All the fat ones of the

earth have eaten and haveadored : all they that go downto the earth shall fall before

him.

33. And to him my soul shall

live: and my seed shall serve

him.

34. Here shall be declared to

the Lord a generation to

come : and the heavens shall

show forth his justice to a

people that shall be born, whichthe Lord hath made.

i. My God, look upon the affliction in which I am; whyhast Thou abandoned me ? I see well that my sins,

1 that is,

the sins of my people, which I have taken upon myself to

1 " Verba delictorum meorum" According to Bellarmine and Meno-

chius this is a Hebraism for Dclicta mea.

41 6 Friday at Prime.

expiate, as if they were my own. Keep me far from my salva

tion, that is, make it impossible for me not to die. We make

here the following observation on the abandonment of Jesus

Christ : It is certain that the divine Word did not abandon the

humanity of Jesus Christ when he was dying upon the cross.

But why did our Saviour say : Dens metis, Dens meus, ut quid

dereliquisti me? My God, my God, why hast Thou forsaken

me? (Matt, xxvii. 46.) St. Leo answers: Vox ista doctrina est.

non querela That voice utters teaching, not complaint (De

Pass. s. 1 6). Jesus Christ did not thus speak to the eternal

Father to be delivered from death, nor was he speaking of his

own abandonment, but of the abandonment of grace, of which

all men would have remained deprived if he had not died for

our salvation. He was praying then in our name, that we

might be delivered from eternal death ;in our name also he

prayed for his resurrection, to make us also have a share

therein. So that he then put himself in our place, and thus

prayed not to be abandoned, whilst at the same time he

offered up his own death in order to save us from the abandon

ment that we had deserved, and he did not die himself until he

had at first made our salvation secure. This is the reason why,

towards the end of the psalm, he gives thanks to his Father,

and sings the fruits of his victory.

2. I invoke Thee by day, and Thou dost not hear me ;I in

voke Thee also by night ;ah ! attribute not my prayers to im

prudence and indiscretion.1

3." Lans Israel." Thou art the praise of Israel on account

of the many graces that Thou hast vouchsafed to him; but

now it seems to me that Thou wilt not listen to me.

4. Our Lord is here speaking of the deliverance which the

holy Fathers under the Old Law were to obtain by his death.

6." Sum vermis, et non homo" Behold ! I am no longer

looked upon as a man, but as a worm of the earth.

1 " Et non ad insipientiam mihi." St. Jerome translates: Nee est

silentium mihi. This verse, which is interpreted in many various ways,

we prefer to interpret thus: 1 will invoke Thee during my life, so that

this chalice, this cruel death, may move away from me, and Thou wilt

not hear me; but I will invoke Thee after my death so that Thou.mayest

resuscitate me, and then Thou wilt not keep silence in my regard, but

wilt hear me.

Psalm //. XXL of Psalter. 417

7. All seeing me reduced to this miserable state have set

themselves to mock me: they have spoken against me, andinsult me by wagging their heads. A reference to the wordsthat we read in the Gospel : Pratereuntes autem blasphemabanteum, moventes capita suaAnd they that passed by blasphemedhim, wagging their heads (Matt, xxvii. 39).

8. They have said : He put his hope in the Lord; let then

the Lord deliver him, since he has a will for him and protectshim. 1

Moreover, we read in the Gospel : Confidit in Deo ; libe-

ret mine, si vult ettmHc trusted in God ; let him now deliver

him, if he will have him (Matt, xxvii. 43).

9. 10. It was Thou, O Lord, who hast drawn me out of thewomb of my mother, and from her breasts; since then I haveplaced in Thee all my hopes ; I have always acknowledged Theefor my God ; in mercy, then, do not abandon me.-

ii. Bellarmine says that Jesus Christ is here speaking of hisdeath which is approaching, as what precedes and what fol

lows clearly prove.I2.

3By bulls are meant the chief priests and Pharisees, who

by their sharp words and mocking jeers, as if with thrusts ofhorns, insulted Jesus Christ, saying: Altos salvos fecit, setpsumnon potest salvum facere ; si rex Israel est, descendat mine decruce, et credemus ei He saved others

; himself he cannot save ;

if he be the king of Israel, let him now come down from thecross, and we will believe him (Matt, xxvii. 42).

13, "Sicut leo rapiens et rugiensr Like so many famishedlions greedy to devour me, roaring with rage Such were, theJews when they cried out to Pilate : Tolle, tolle ; crucifige eumAway with him, away with him, crucify him (John, xix. 15).14.

"

Sicut aqua effusus sum." I am spent of all my strength

Vult eum." A Hebraism, say the interpreters, for Amat cum.This then signifies: If it is true that God is with him, as he assures us.

"

Quondam." Bellarmine observes that this particle does notalways mark the cause, but that it is often put for the conjunction Etor Autem, and that it is even at times redundant, like a simple ornament. " In te projectus sum ex utero." Allusion, says Canon Gaume,to the ancient custom of putting the child on the knees of the fatherafter it is born.

"

Vituli" There are some that understand by this the men of the

people.

27

4i 8 Friday at Prime.

through the shedding of my blood, which has poured forth

from my body like water from a vase."

Dispersal Accord

ing to the Hebrew : Divulsa Torn from their sockets, out of

joint.

15. Notwithstanding all that, my heart, far from being hard

ened against my enemies, has become soft like melted wax,

through the compassion that I have for their evils.1

1 6."

t in pulverem mortis deduxisti me." In short, Thou

hast, O my God, brought me to lie beneath the dust of the

tomb that covers the dead.

1 8. They have pierced my hands and my feet with nails;

they have so stretched my body upon the cross that all mybones can be counted. In these words David clearly describes

the crucifixion of Jesus Christ ;thus St. Jerome, St. Augustine,

Theodoret, and Euthymius explain the passage.

19. My executioners after crucifying me have set themselves

to watch me with contempt, and to gaze upon my sufferings

with complacency. They have parted my garments amongthem, and for my under-tunic, which was woven entire, and

without seam, they cast lots. This text is quoted in the Gospel

where we read : Ut impleretur quod dictum est per Prophetam,

dicentem : Diviserunt sibi, etc. That it might be fulfilled which

was spoken by the prophet, saying : They divided my garments,

etc. {Matt, xxvii. 35). This is a certain proof that our Saviour

died naked upon the cross.

21. Save my life promptly from the sword of death by raising

up my body after I shall be dead. Cause my soul, which appears

now left alone and abandoned, to triumph over the infernal

dog.22. Save me from the lion, which keeps its mouth open to

devour me;and protect my weakness from the assaults of

these ferocious unicorns.

23. The prophet here speaks more expressly of the resurrec

tion of our Lord, and of the fruit that it would produce,

namely, the conversion of the Gentiles. He says : I will

publish the glory of Thy name by means of my brethren the

apostles, etc.

1 It is thus that he went so far as to pray for them by excusing them,

saying: Pater, dindtte illis; non enim sciunt quid facittnt. Father,

forgive them, for they know not what they do (Luke, xxiii. 34).

Psalm IILCX VIII. of Psalter. 4 1 9

24." Semen

Jacob." By this is meant Christians who have

the faith of Jacob.

25."

Pauperise This poor man is Jesus Christ himself, who

died upon the cross naked and abandoned by all.

27. I will praise Thee, O Lord, in the great assembly, the

Church of the faithful gathered together from all the nations.

In their presence I will pay my vows, renewing my sacrifice, by

the ministry of my priests.

28. The poor in spirit, who are conscious of their spiritual

misery, shall feed upon and be satiated with grace; and they

that seek the Lord shall praise him, and hence their souls shall

live eternally.

29. 30. All the nations even to the farthest bounds of the

earth shall call to mind the benefits of God, and the mysteries

of the Redemption, which shall be preached to them, and they

shall be converted to the Lord ;so that all the nations of the

Gentiles shall enter the Church to adore the true God.

32. Not only the poor, but also "

Pingues terra" the great

and powerful of the earth, who abound in riches, shall eat at

the table of the Lord, and shall adore him ; and in bowingdown to adore, they shall humble themselves even to the earth.

"

/;/ terrain." According to the Hebrew : /// pulverem To the

dust. Hence this other interpretation, which is also probable :

All men, who since they are mortal must return to dust, shall

prostrate themselves before him.

34.] The generation to come of believers shall receive the

good tidings of the Lord, that is to say, the knowledge of the

faith; and the heavens, or heavenly men, shall publish the

justice of God, or the justice of faith, which makes men just,

to the new people that shall be born to the life of grace; a

people which the Lord has made, that is, a special people of

God, created in Jesus Christ.

PSALM III., WHICH is PSALM CXVIII. OF THE PSALTER.

In the Hebrew text the first eight verses of this psalm begin each by

the first letter of the alphabet, the eight following by the second, and

so on with the twenty-two letters of the alphabet. This seems to have

been done to help the memory. The learned say that this psalm is so

1 " Annuntiabitur Domino gencratio vcntura." Bellarmine thus

explains this phrase: Annuntiabitur Dominus gencrationi vcntura;.

Friday at Prime.

long because it was composed with a view of giving pious and profitable occupation to the people who used to recite or chant it on their

way three times a year when they visited the Temple. It is filled with

praises of the divine law,1 with prayers for grace to observe it per

fectly, with petitions for help in the dangers that beset us, whether onthe part of men, or especially of the evil spirits who seek to destroythe life of our soul. In the divine Office the psalm is divided into

eleven parts of sixteen verses each, distributed among the Little Hours,

namely : Prime, Terce, Sext, and None. As the Little Hours are

always the same, and have to be recited daily, it will be of much helpwhen reciting them to give the attention of the mind to the petitionswhich the verses contain.

1. BEATI immaculati in via: i. BLESSED are the unde-qui ambulant in lege Domini. filed in the way, who walk in

the law of the Lord.2. Beati, qui scrutantur tes- 2. Blessed are they that

timonia ejus: in toto corde search his testimonies: that

exquirunt eum. seek him with their wholeheart.

3. Non enim qui operantur 3. For they that work ini-

iniquitatem ;in viis ejus am- quity, have not walked in his

bulaverunt. ways.4. Tu mandasti mandatatua 4. Thou hast commanded

custodiri nimis. thy commandments to be keptmost diligently.

5. Utinam dirigantur vise 5. O that my ways may bemeae, ad custodiendas justifi- directed to keep thy justifica-cationes tuas. tions!

6. Tune non confundar, cum 6. Then shall I not be con-perspexero in omnibus man- founded, when I shall look intodatis tuis. all thy commandments.

1 This holy law is designated almost in every verse of this psalmunder various names, which express its different characteristics

;these

names are : Eloqtiium, repeated five times; Eloquia, four times; Judi-cium, twice; Judicia, thirteen \\mes\justijicationes, twenty-eight times;

Lex, twenty-seven times; Mandatum, twice; Mandata, thirty-six times;

Sermones, four times; Testinionia, twenty-two times; Verbiim, once;

Verba, four times; Veritas, once; Via, once; Vi<z, three times. It is

noteworthy that several of these words are employed here and there in

the sense of a Promise, namely: Eloquium, ten times; Eloquia, once;

Judicium, twice; Sermones, once; Verbum, seven times; Verba, once.

They refer to the promises of help or of reward, and this also relates to

the fulfilment of the law.

Psalm IILCXVIIL of Psalter. 42

7. Confitebor tibi in direc-

tione cordis: in eo quod didici

judicia justitiae tuse.

8. Justificationes tuas custo-

diam : non me derelinquas us-

quequaque.9. In quo corrigit adolescen-

tior viam suam ? in custodi-

endo sermones tuos.

10. In toto corde meo exqui-sivi te : ne repellas me a man-datis tuis.

11. In corde meo abscondi

eloquia tua: ut non peccemtibi.

12. Benedictus es Domine:doce me Justificationes tuas.

13. In labiis meis, pronun-tiavi omnia judicia oris tui.

14. I n via testimoniorumtuorum delectatus sum, sicut

in omnibus divitiis.

15. In mandatis tuis exerce-

bor: et considerabo vias tuas.

16. In justificationibus tuis

meditabor: non obliviscar ser

mones tuos.

17. Retribue servo tuo, vivi-

fica me: et custodiam sermones tuos.

1 8. Revela oculos meos : et

considerabo mirabilia de legetua.

19. Incola ego sum in terra:

non abscondas a me mandatatua.

20. Concupivit anima meadesiderare Justificationes tuas,

in ornni tempore.21. Increpastisuperbos: ma-

ledicti qui declinant a mandatis tuis.

22. Aufer a me opprobrium,

7. I will praise thee with uprightness of heart, when I shall

have learned the judgments of

thy justice.8. I will keep thy justifica

tions: O do not thou utterlyforsake me !

9. By what doth a youngman correct his way? by ob

serving thy words.10. With my whole heart

have I sought after thee : let

me not stray from thy commandments.

1 1 . Thy words have I hiddenin my heart, that I may not sin

against thee.

12. Blessed art thou, O Lord :

teach me thy justifications.

13. With my lips I have pronounced all the judgments of

thy mouth.

14. I have been delighted in

thy way of thy testimonies, as

in all riches.

15. I will meditate on thycommandments: and I will

consider thy ways.16. I will think of thy justi

fications : I will not forget thywords.

17. Give bountifully to thyservant, enliven me: and I

shall keep thy words.1 8. Open thou my eyes : and

I will consider the wondrous

things of thy law.

19. I am a sojourner on the

earth : hide not thy commandments from me.

20. My soul hath coveted to

long for thy justifications, at

all times.

21. Thou hast rebuked the

proud : they are cursed whodecline from thy commandments.

22. Remove from me re-

Friday at Prime.

et contemptum : quia testimo-

nia tua exquisivi.

23. Etenim sederunt princi-

pes, et adversum me loqueban-tur : servus autem tuus exerce-

batur in justificationibus tuis.

24. Nam et testimonia tuameditatio mea est : et consili-

um meum justificationes tuse.

25. Adhsesit pavimento ani-

ma mea: vivifica me secundumverbum tuum.

26. Vias meas enuntiavi, et

exaudisti me : doce me justificationes tuas.

27. Viam justificationum tu-

arum instrue me : et exerceborin mirabilibus tuis.

28. Dormitavit anima meaprse taedio : confirma me in

verbis tuis.

29. Viam iniquitatis amovea me : et de lege tua misereremei.

30. Viam veritatis elegi : ju-dicia tua non sum oblitus.

31. Adhsesi testimoniis tuis

Domine : noli me confundere.

32. Viam mandatorum tuo-

rum cucurri, cum dilatasti cormeum.

proach and contempt : becauseI have sought after thy testi

monies.

23. For princes sat, and

spoke against me: but thyservant was employed in thyjustifications.

24. For thy testimonies are

my meditation : and thy justifications my counsel.

25. My soul hath cleaved to

the pavement: quicken thoume according to thy word.

26. I have declared my ways,and thou hast heard me : teachme thy justifications.

27. Make me to understandthe way of thy justifications:and I shall be exercised in thywondrous works.

28. My soul hath slumbered

through heaviness : strengthenthou me in thy words.

29. Remove from me the

way of iniquity: and out of

thy law have mercy on me.

30. I have chosen the way of

truth : thy judgments I havenot forgotten.

31. I have stuck to thy testi

monies, O Lord : put me notto shame.

32. I have run the way of thycommandments, when thoudidst enlarge my heart.

1." Immaculatiin via." Those that keep themselves with

out stain in the course of their life. "In lege! Without

deviating from the law.

2." Testimonia

ejus"The divine commandments, which

testify what is the will of God.

3. "In misejus." According to his laws, which are the way

to go in order to find him.

5. Grant, O Lord, that my conduct may always be so directed

that I keep Thy precepts.1

1

"Justificationes."The precepts of the divine law are thus called

in Scripture because they are just, and because they that observe them

Psalm II1.CXVIII. of Psalter. 423

6. I shall not be confounded at Thy judgment, I have alwaysthe intention to observe what Thou dost command me.

7. I will give thanks to Thee with an upright, sincere heart,for having taught me to observe Thy just commandments.

8. I hope with Thy help to observe them faithfully ; O Lord !

cease not to assist me.

9." Viam suam" The errors of his life, of his conduct.

10." Nc repellas me" Permit me not to go astray.

11. I have endeavored to impress Thy laws on my heart, in

order to avoid in any way to offend Thee.

12. Thou art blessed by Thy creatures for the graces that

Thou vouchsafest them. Grant me the grUce to know Thycommandments.

13. My voice has published all the laws that have come from

Thy mouth. 1

17. Restore to me the life that I have lost through sin, andthus re-established in Thy grace, I shall be faithful to Thee.

1 8. Enlighten me with Thy light, and thus I shall see howadmirable is Thy law.

19. I am a pilgrim here below, always exposed to go astiay;wherefore conceal not from me Thy precepts, by the observance of which I hope to arrive at the heavenly country.

20. I desire with all my heart to keep Thy law now and for

ever. 2

21."

Superbos." Those who through pride refuse to obeyThee.

22. Deliver me from the reproach of seeing myself despisedand cursed by Thee, so that the devil should be able to say of

shall be found just before the divine Judge. Factores legis justifica-[nmturTha doers of the law shall be justified (Rom. ii. 13).

"

Judicia justitia- tuce." The sentences, decrees, the rules of con

duct that Thou hast established according to Thy justice. In this verse

and the three following verses the prophet expresses his affection for

the law of God; it is always in his mouth, in his will, in his intelligence,and in his memory.

2 Desire and petition for persevering in fervor. In verses 17 to 32the prophet makes us ask for the grace to avoid or to overcome whathinders us from practising well the law of God; namely, the death of

the soul, the passions that make one blind, the dangers of the world,

tepidity, pride, the devil, human respect, earthly affections, ignorance,tediousness, discouragement, sadness.

424 Friday at Prime.

me : I have conquered him, I have made him fall. Thus weread in Psalm xii. 4: Nequando dicat inimicus meus : Prcevalni

adversus eum Lest my enemy say at any time, I have prevailed

against him. Preserve me from this misery, because I wish to

accomplish in all things Thy holy will.

23, 24. The powerful ones of the earth have designedly set

themselves to speak evil of me;but Thy servant, nevertheless,

has not ceased to exercise himself in all Thy just ordinances;

for I meditate ever upon these testimonies of Thy will, and theycounsel me how I should conduct myself.

25."

Pavimento." According to the Hebrew: Pulveri Tothe dust. My soul has become attached to the earth, and thus

has lost the life of Thy grace. Restore to me, O Lord, this life

according to the promise that Thou hast made to hear him that

prays.1

26. I have exposed to Thee the disorders of my life, and myneeds, and when imploring Thy mercy Thou didst hear me.

Deign then to teach me what I must do in future to observe all

Thy precepts.

27. Instruct me how to walk always in the way of Thy commandments, and so shall I exercise myself in keeping Thy pre

cepts, which are wonderful, that is, difficult, nay, impossible to

observe without Thy help, but easy with Thy grace,28. My soul has slumbered, that is, has become lukewarm in

Thy service, through the weariness that I found therein. Give

me strength to fulfil whatever Thou commandest me.

29." De lege tua, miserere met" According to the Hebrew:

Et legem tuam dona mihi And give me Thy law. In Thymercy grant me the grace to keep Thy law.

30. I have chosen to walk in the way of truth, that is, of faith

and of Thy holy precepts, which I have not forgotten.

31. Thou hast given me the grace of being enamoured of

Thy law; suffer me not to merit the shame of trangressing it.

32. I have made rapid progress in the way of Thy commandments when Thou hast enlarged my heart by Thy grace, in

flaming it with Thy holy love.

1

Or,"

Vivifica me secnndum verbum tuum." Make me live con

formably to Thy law.

Psalm CXVIII. 425

Terce throughout the Week.

PSALM CXVIII. (Continued.*)

33. Legem pone mihi Do-mine viam justificationum tua-rum : et exquiram earn semper.

34. Da mihi intellectum, et

scrutabor legem tuam : et cus-todiam illam in toto cordemeo.

35. Deduc me in semitammandatorum tuorum : quia ip-sam volui.

36. Inclinacor meum in tes-

timonia tua : et non in avari-tiam.

37. Averte oculos meos nevideant vanitatem : in via tuavivifica me.

38. Statue servo tuo eloqui-um tuum, in timore tuo.

39. Amputa opprobrium meum, quod suspicatus sum : quiajudicia tua jucunda.

40. Ecce concupivi mandatatua: in aequitate tua vivificame.

41. Et veniat super me mi-sericordia tua Domine : salu-tare tuum secundum eloquiumtuum.

42. Et respondebo expro-brantibus mihi verbum : quiasperavi in sermonibus.tuis.

43. Et ne auferas de ore meoverbum veritatis usquequaque :

quia in judiciis tuis superspe-ravi.

44. Et custodiam legem tuam semper : in sseculum et in

saeculum saeculi.

33. Set before me for a lawthe way of thy justifications,Lord : and I will always seek

after it.

34. Give me understanding,and I will search thy law

;and

1 will keep it with my wholeheart.

35. Lead me into the pathof thy commandments; for thissame I have desired.

36. Incline my heart unto thytestimonies and not to covet-ousness.

37. Turn away my eyes that

they may not behold vanity:quicken me in thy way.

38. Establish thy word to thyservant, in thy fear.

39. Turn away my reproach,which I have apprehended : for

thy judgments are delightful.40. Behold I have longed

after thy precepts: quickenme in thy justice.

41. Let thy mercy also comeupon me, O Lord : thy salvation according to thy word.

42. So shall I answer themthat reproach me in any thing;that I have trusted in thywords.

43. And take not thou theword of truth utterly out of

my mouth : for in thy words,I have hoped exceedingly.

44. So shall I always keepthy law : forever and ever.

426 Terce throughout tJie Week.

45. Et ambulabam in latitu-

dine: quia mandata tua exqui-sivi.

46. Et loquebar in testimo-

nils tuis in conspectu regum :

et non confundebar.

47. Et meditabar in manda-tis tuis, quae dilexi.

48. Et levavi manus meas admandata tua, quse dilexi : et

exercebar in justificationibustuis.

45. And I walked at large:because I have sought after

thy commandments.46. And I spoke of thy testi

monies before kings : and I wasnot ashamed.

47. I meditated also on thycommandments, which I loved.

48. And I lifted up my handsto thy commandments, whichI loved : and ! was exercised in

thy justification.

49. Memor esto verbi tui

servo tuo, in quo mihi spemdedisti.

50. Haec me consolata est in

humilitate mea : quia eloqui-um tuum vivificavit me.

51. Superbi inique agebantusquequaque : a lege autemtua non declinavi.

52. Memor fui judiciorumtucrum a sseculo Domine: et

consolatus sum.

53. Defectio tenuit me, pro

peccatoribus derelinquentibus

legem tuam.

54. Cantabiles mihi erant jus-tificationes tuse, in loco pere-

grinationis mese.

55. Memor fui nocte noministui Domine : et custodivi legemtuam.

56. Hsec facta est mihi : quia

justificationes tuas exquisivi.

57. Portio mea Domine, dixi

custodire legem tuam.

58. Deprecatus sum faciem

tuam in toto corde meo : mise

rere mei secundum eloquiumtuum.

59. Cogitavi vias meas : et

convert! pedes meos in testi-

monia tua.

60. Paratus sum, et non sumturbatus: ut custodiam mandata tua.

49. Be thou mindful of thyword to thy servant, in whichthou hast given me hope.

50. This hath comforted mein my humiliation : becausethy word hath enlivened me.

51. The proud did iniqui-

tously altogether: but I de

clined not from thy law.

52. I remembered, O Lord,

thy judgments of old : and i

was comforted.

53. A fainting hath taken

hold of me, because of the

wicked that forsake thy law.

54. Thy justifications werethe subject of my song, in the

place of my pilgrimage.

55. In the night I have re

membered thy name, O Lord :

and have kept thy law.

56. This happened to me :

because I sought after thy

justifications.

57. O Lord, my portion, I

have said, I would keep thylaw.

58. I entreated thy face with

all my heart: have mercy onme according to thy word.

59. I have thought on myways: and turned my feet unto

thy testimonies.60. I am ready, and am not

troubled : that I may keep thycommandments.

Psalm CXVI1L 427

61. Funes pcccatorum cir-

cumplexi sunt me : et legemtuam non sum oblitus.

62. Media node surgebamad confitendum tibi, super ju-dicia justificationis tuae.

63. Particeps ego sum omnium timentium te : et custodi-

entium mandata tua.

64. MisericordiatuaDomine

plena est terra : justificationestuas doce me.

65. Bonitatem fecisti cumservo tuo Domine, secundumverbum tuum.

66. Bonitatem, et discipli-

nam, et scientiam doce me:

quia mandatis tuis credidi.

67. Priusquam humiliarer,

ego deliqui : propterea eloqui-um tuum custodivi.

68. Bonus es tu : et in boni-

tate tua doce me justificationestuas.

69. Multiplicata est superme iniquitas superborum : egoautem in toto corde meo scru-

tabor mandata tua.

70. Coagulatum est sicut lac

cor eorum : ego vero legemtuam meditatus sum.

71. Bonum mihi quia humi-liasti me : ut discam justificationes tuas.

72. Bonum mihi lexoristui,

super millia auri, et argenti.

73. Manus tuse fecerunt me,et plasmaverunt me : da mihi

intellectum, et discam mandatatua.

74. Oui timent te, videbunt

me, et laetabuntur: quia in

verba tua supersperavi.

75. Cognovi Domine quia

61. The cords of the wickedhave encompassed me : but I

have not forgotten thy law.

62. I rose at mid night to give

praise to thee ;for the judg

ments of thy justification.

63. I am a partaker with all

them that fear thee, and that

keep thy commandments.64. The earth, O Lord, is full

of thy mercy : teach me thy

justifications.

65. Thou hast done well with

thy servant, O Lord, accordingto thy word.

66. Teach me goodness and

discipline and knowledge: for

I have believed thy commandments.

67. Before I was humbled I

offended ;therefore have I kept

thy word.68. Thou art good ;

and in

thy goodness teach me thyjustifications.

69. The iniquity of the proudhath been multiplied over me :

but I will seek thy commandments with my whole heart.

70. Their heart is curdledlike milk; but I have meditated on thy law.

71. It is good for me that

thou hast humbled me, that I

may learn thy justifications.

72. The law of thy mouth is

good to me, above thousandsof gold and silver.

73. Thy hands have made meand formed me : give me under

standing, and I will learn thycommandments.

74. They that fear thee shall

see me, and shall be glad : because I have greatly hoped in

thy words.

75. I know, O Lord, that thy

428 Terce throughout the Week.

aequitas judiciatua: et in veri- judgments are equity: and intate tua humiliasti me. thy truth thou hast humbled

me.76. Fiat misericordia tua ut 76. O ! let thy mercy be for

consoletur me, secundum elo- my comfort, according to thyquium tuum servo tuo. word unto thy servant.

77. Veniant mihi miseratio- 77. Let thy tender merciesnes tuse, et vivim : quia lex come unto me, and I shall live:tua mediiatio mea est. for thy law is my meditation.

78. Cpnfundantur superbi, 78. Let the proud bequia injuste iniquitatem fece- ashamed, because they haverunt in me : ego autem exerce- done unjustly towards me : butbor in mandatis tuis. I will be employed in thy com

mandments.79. Convertantur mihi ti- 79. Let them that fear thee

mentes te : et qui noverunt turn to me: and they thatcestimonia tua. know thy testimonies.

80. Fiat cor meum immacu- 80. Let my heart be unde-latum in justificationibus tuis, filed in thy justifications, thatut non confundar. I may not be confounded.

33."

Legem pone mzhz." According to the Hebrew: Doceme Teach me. The passage is thus explained : Give me as alaw Thy way, that is, the rule of Thy commandments, or, grantthat I take not pleasure in the laws of the world and of the

flesh, but only in Thy law, and thus I shall always seek to putit in practice.

35."

Ipsam volui," Therein only I wish to walk.

36. Incline my heart towards the observance of Thy law bymeans of Thy holy love, which by the weight of its influence

inclines hearts to Thee, and deliver it from the concupiscenceof earthly things.

37. Turn away my eyes from looking at the vanities of the

world, that I may avoid looking at them; grant that I may live

only for Thee, and that my life may consist in walking by the

way that leads to Thee.

38.! Establish Thy law in the heart of Thy servant, so that

he may pay attention to observe it through fear of displeasingThee.

39. Take from me the reproach that I dread, namely, of

1 "

Statue." Render firm and stable. This is a request for the gift

of perseverance. We rn.iy remark that the same prayers under different

forms are reproduced here and there in the course of the psalm.

Psalm CXVIIL 429

transgressing Thy precepts, which are so pleasant to those that

observe them.

40. I have set my heart upon Thy law; it is just, then, that

Thou shouldst give me strength to observe it.

41. Let Thy mercy come upon me, and Thy saving help ac

cording to the promise that Thou hast made to him who praysto Thee in the name of the Saviour.

42. To those that reproach me for living in this state of

humiliation, I will answer that I hope in Thy promises, whichcan never fail.

1

43. Permit not that I ever fail of telling the truth, for I have

placed all my hopes in Thy judgments, which are full of mercy.

45. By the effect of Thy love which enlarges hearts, I havefound myself at large walking in the way of Thy precepts, for I

have sought to observe them with exactness.

49." Vain nei." The promise that Thou hast made.

50. This hope has consoled me in my tribulations, for Thypromise has given me strength to suffer them with patience.

51. My enemies, proud of their power, have hitherto unjustly

persecuted me, but I have never failed in the observance of Thylaw.

52. We here remark that we should fear the judgments of

God if we are unfaithful to him; but when we are faithful to

him, with his help, which we shall certainly obtain if we are

careful to ask it of him by prayer, the judgments of God should

not terrify, but should rather console us; for these judgments

are full of joy and comfort, because full of mercy, as David saysin verse 39: Judicia tua jucunda Thy judgments are pleasant.This is the reason why he adds in verse 43, that in his confi

dence in these same judgments he places all his hope of salva

tion : Quia in judtciis tuis supersperavi For in Thy judgmentsI have hoped exceedingly.

2

53. I have felt myself as if fainting away for sorrow at the

1 Promises of recompense for those that observe Thy Law.2 We remark here that the word Judiciton or Judicia in this psalm

can be understood of three ways that are linked together, namely, of

the law itself as in verses 7, 13. etc. , of the judgment that will be pronounced on the observance of thiu lavv| or of the recompense or chas

tisement that will be merited.

430 Terce throughout the Week.

sight of so many sinners, who despise Thy law. See verses

139 and 158.

54. For myself, whilst here on earth, I have ever praised Thyordinances.

55. During the night I have been mindful of Thy name; I

have invoked it, and so have had strength to keep Thy law.

56. All this has happened to me because I have striven to

obey Thy just commands.

57." Port10 mea" My portion, my riches.

58." Secundum eloquiiim tuum." According to Thy promise.

59. I have considered the ways that I should keep, and have

directed my steps in the path of Thy commandments.60.

" Paratus sum, et non sum turbatus." I have prepared

myself to suffer all tribulations, and am not troubled at the

sight of difficulties.

62. "Judicia justificationis tuce" Thy just judgments, de

crees, ordinances.

64."

Justificatzones tuas doce me" Teach me Thy just ordi

nances, and give me strength to observe them.

65." Verbum tuum." Thy promise.

66. Deign to teach me after Thy example the goodness that

I should show forth to others ; instruct me in the rule of howto live well, and give me the science of the saints, which con

sists in knowing how to love Thee;for I have placed all my

hopes in the fulfilment of Thy precepts.

67. I sinned, and then Thou didst humble me with tribula

tions;these have taught me to keep Thy law. See verse 71.

69. The iniquity of the proud, who are properly the infernal

spirits, is multiplied against me, to make me transgress Thylaw; but I will ever study with all my heart to enter into the

purposes of Thy holy will concerning me, that I may accom

plish them.

70."

Coagulatum est sicut lac" Is hardened like curdled

milk.

71." Ut discam justificationes tuas." That I may learn how

to keep Thy precepts. We may here remark how necessary it

is to keep ourselves humble before God and before men ; for

the Lord, as he did with David, is wont to chastise the proud,

by permitting them to fall into shameful sins such as they had

previously held in abhorrence.

Psalm CXVIII. 43 1

73. Thy hands have formed me so that I am the work of Thyhands ; but by sin I have lost the knowledge and the love of

Thy law ; give me, then, understanding to know it, and love to

keep it.

74. Those that fear Thee will rejoice to see that I keep Thylaw, and that I have put all my hopes in Thy promises.

75." In vcritate tua." In Thy justice.

76." Secundum eloqmum tuum" According to the promises

that Thou hast made.

77. Make me feel the effects of Thy mercy, and then I shall

always live in Thy grace, because I meditate only upon Thylaw in order not to transgress it.

80. May my heart become pure through the observance of

Thy precepts, that I may not one day incur the confusion of

having transgressed them.

432 Sext throughout the Week.

Sext throughout the Week.

81. Defecit in salutaretuum anima mea: et in ver-

bum tuum supersperavi.82. Defecerunt oculi mei in

e 1 oq u i u m tuum, dicentes:

Quando consolaberis me ?

83. Quia factus sum sicut

uter in pruina : justificationestuas non sum oblitus.

84. Quot sunt dies servi tui :

quando facies de persequenti-bus me judicium ?

85. Narraverunt mihi iniquifabulationes : sed non ut lex

tua.

86. Omnia mandata tua ve-

ritas : inique persecuti sunt me,

adjuva me.

87. Paulo minus consum-maverunt me in terra : egoautem non dereliqui mandatatua.

88. Secundummisericordiamtuam vivifica me : et custo-

diam testimonia oris tui.

89. In seternum Domine,verbum tuum permanet in

ccelo.

90. In generationem et gene-rationem veritas tua : fundasti

terram, et permanet.91. Ordinatione tua perse-

verat dies : quoniam omniaserviunt tibi.

92. Nisi quod lex tua medi-tatio mea est; tune forte peri-issem in humilitate mea.

93. In aeternum non oblivis-

car justificationes tuas: quiain ipsis vivificasti me.

94. Tuus sum ego, salvummefac: quoniam justificationestuas exquisivi.

81. My soul hath fainted

after thy salvation : and in thyword I have very much hoped.

82. My eyes have failedthrough looking after thy word,

saying : When wilt thou comfort me ?

83. For I am become like a

bottle in the frost : I have not

forgotten thy justifications.

84. How many are the daysof thy servant : when wilt thouexecute judgment on themthat persecute me ?

85. The wicked have told

me fables: but not as thy law.

86. All thy statutes are

truth : they have persecutedme unjustly, do thou help me.

87. They have almost madean end of me upon earth : butI have not forsaken thy commandments.

88. Quicken thou me accord

ing to thy mercy : and I shall

keep the testimonies of thymouth.

89. Forever, O Lord, thyword standeth firm in heaven.

90. Thy truth unto all generations : thou hast founded the

earth, and it continueth.

91. By thy ordinance the

day goeth on : for all thingsserve thee.

92. Unless that thy law is

my meditation, I had then perhaps perished in my abjection.

93. Thy justifications I will

never forget: for by them thouhast given me life.

94. I am thine, save thoume : for I have sought thyjustifications.

Psalm CXVIII. 433

95. Me expectaverunt pecca-tores ut perderent me: testi-

monia tua intellexi.

96. Omnis consummationisvidi fineni : latum mandatumtuum nimis.

97. Quomodo dilexi legemtuarn Domine? tota die medi-tatio mea est.

98. Super inimicos m e o s

prudentem me fecisti mandatotuo: quia in aeternum mihiest.

99. Super omnes docentesme intellexi : quia testimoniatua meditatio mea est.

100. Super senes intellexi :

quia mandata tuaquaesivi.

101. Ab omni via mala pro-hibui pedes meos ; ut custo-diam verba tua.

102. A judiciis tuis non de-clinavi : quia tu legem posuistimihi.

103. Quam dulcia faucibusmeis eloquia tua, super melori meo?

104. A mandatis tuis intellexi : propterea odivi omnemviam iniquitatis.

105. Lucerna pedibus meisverbum tuum, et lumen semitismeis.

106. Juravi, et statui, custo-dire judicia justitiae tuae.

107. Humiliatus sum usque-quaque Domine: vivifica mesecundum verbum tuum.

108. Voluntaria oris mei be-

neplacita fac Domine : et judicia tua doce me,

95. The wicked have waitedfor me to destroy me : but I

have understood thy testi

monies.

96. I have seen an end ofall perfection : thy commandment is exceeding broad.

97. () how have I loved thylaw, O Lord ! it is my meditation all the day.

98 Through thy commandment, thou hast made me wiserthan my enemies : for it is everwith me.

99. I have understood morethan all my teachers : becausethy testimonies are my meditation.

100. I have had understanding above ancients : because I

have sought thy commandments.

101. I have restrained myfeet from every evil way: thatI may keep thy words.

102. I have not declinedfrom thy judgments : becausethou hast set me a law.

103. How sweet are thywords to my palate, morethan honey to my mouth !

104. By thy commandmentsI have had understanding :

therefore have I hated everyway of iniquity.

105. Thy word is a lamp to

my feet, and a light to mypaths.

106. I have sworn and amdetermined to keep the judgments of thy justice.

107. I have been humbled,O Lord, exceedingly: quickenthou me according to thy word.

108. The free offerings of

my mouth make acceptable, OLord : and teach me thy judgments.

434 Sext throughout the Week.c>

109. Anima mea in manibusmeis semper: et legem tuamnon sum oblitus.

no. Posuerunt peccatoreslaqueum mihi : et de mandatistuis non erravi.

in. Hereditate acquisivi te-

stimonia tua in seternum : quiaexultatio cordis mei sunt.

112. Inclinavi cor meum adfaciendas justificationes tuas in

aeternum, p r o p t e r retribu-

tionem.

113. Iniquos odio habui : et

legem tuam dilexi.

114. Adjutor et susceptormeus es tu : et in verbumtuum supersperavi.

115. Declinate a me maligni :

et scrutabor mandata Dei mei.

116. Suscipe me secundum

eloquium tuum, et vivam : et

non confundas me ab expec-tatione mea.

117. Adjuva me, et salvus

ero : et meditabor in justifica-tionibus tuis semper.

1 1 8. Sprevisti omnes disce-

dentes a judiciis tuis: quia in-

justa cogitatio eorum.

119. Praevaricantes reputaviomnes peccatores terrse : ideo

dilexi testimonia tua.

120. Confige timore tuo car-

nes meas : a judiciis enim tuis

timui.121. Feci judicium et justi-

tiam : non tradas me calum-niantibus me.

122. Suscipe servum tuum in

bonum : non calumnientur mesuperbi.

123. Oculi mei defeceruntinsalutare tuum: et in eloquiumjustitiae tuae,

109. My soul is continuallyin my hands: and I have not

forgotten thy law.

110. Sinners have laid asnare for me : but I have noterred from thy precepts.

in. I have purchased thytestimonies for an inheritanceforever: because they are the

joy of my heart.

112. I have inclined myheart to do thy justificationsforever : for the reward.

113. I have hated the un

just: and have loved thy law.


my protector : and in thyword I have greatly hoped.

115. Depart from me, ye malignant : and I will search thecommandments of my God.

116. Uphold me accordingto thy word, and I shall live:

and let me not be confoundedin my expectation.

117. Help me, and I shall besaved : and I will meditate

always on thy justifications.1 1 8. Thou hast despised all

them that fall off from thyjudgments ;

for their thoughtis unjust.

119. I have accounted all thesinners of the earth prevaricators : therefore have I loved

thy testimonies.1 20. Pierce thou my flesh

with thy fear: for I am afraid

of thy judgments.121. I have done judgment

and justice : give me not up to

them that slander me.122. Uphold thy servant unto

good: let not the proud calumniate me.

123. My eyes have fainted

after thy salvation : and for the

word of thy justice.

Psalm CXVIII. 435

124. Fac cum servo tuo se-

cundum misericordiam tuam :

et justificationes tuas doce me.

125. Servus tuus sum ego:da mihi intellectum, ut sciarn

testimonia tua.

126. Tempus faciendi Domi-ne : dissipaverunt legem tuam.

127. Ideo dilexi mandatatua, super aurum et topazion.

128. Propterea ad omniamandata tua dirigebar: omnemviam iniquam odio habui.

124. Deal with thy servant

according to thy mercy: andteach me thy justifications.

125. I am thy servant : giveme understanding that I mayknow thy testimonies.

126. It is time, O Lord, todo : they have dissipated thylaw.

127. Therefore have I loved

thy commandments abovegold and the topaz.

128. Therefore was I directedto all thy commandments : I

have hated all wicked ways.

None.

129. Mirabilia testimoniatua : ideo scrutata est ea ani-ma mea.

130. Declaratio sermonumtuorum illuminat : et intel

lectum dat parvulis.131. Os meum aperui, et at-

traxi spiritum quia mandatatua desiderabam.

132. Aspice in me, et miserere mei, secundum judiciumdiligentium nomen tuum.

133. Gressus meos dirige secundum eloquium tuum : et

non dominetur mei omnis in-

justitia.

134. Redime me a calumniishominum : ut custodiam mandata tua.

135. Faciem tuam illumina

super servum tuum : et doceme justificationes tuas.

136. Exitus aquarum de-duxerunt oculi mei : quia noncustodierunt legem tuam.

137. Justus es Domine : etrectum judicium tuum.

138. Mandasti justitiam testimonia tua : et veritatemtuam nimis.

129. Thy testimonies arewonderful : therefore my soulhath sought them.

130. The declaration of thywords giveth light : and givethunderstanding to little ones.

131. I opened my mouth,and panted : because I longedfor thy commandments.

132. Look thou upon me,and have mercy on me, accord

ing to the judgment of themthat loved thy name.

133. Direct my steps accord

ing to thy word : and let noiniquity have dominion overme.

134. Redeem me from thecalumnies of men : that I maykeep thy commandments.

135. Make thy face to shine

upon thy servant : and teachme thy justifications.

136. My eyes have sent forth

springs of water : because theyhave not kept thy law.

137. Thou art just, O Lord :

and thy judgment is right.138. Thou hast commanded

justice thy testimonies : andthy truth exceedingly.

436 None throughout the Week.

139. Tabescere me fecitzelus meus: quia obliti sunt

verba tua inimici mei.

140. Ignitum eloquium tuumvehementer : et servus tuus

dilexit illud.

141. Adolescentulus sumego, et contemptus : justifica-tiones tuas non sum oblitus.

142. Justitia tua, justitia in

seternum : et lex tua veritas.

143. Tribulatio, et angustiainvenerunt me : mandata tua

meditatio mea est.

144. ^Equitas testimonia tua

in seternum: intellectum da

mihi, et vivam.

145. Clamavi in toto corde

meo, exaudi me Dornine : justi-ficationes tuas requiram.

146. Clamavi ad te, salvumme fac : utcustodiam mandatatua.

147. Praeveni in maturitate,

et clamavi : quia in verba tua

supersperavi.

148. Prsevenerunt oculi meiad te diluculo : ut meditarer

eloquia tua.

149. Vocem meam audi se-

cundum misericordiam tuamDomine : et secundum judi-cium tuum vivifica me.

150. Appropinquaverunt per-

sequentes me iniquitati : a

lege autem tua longe facti sunt.

151. Prope es tu Domine:et omnes viae tuse veritas.

152. Initio cognovi de testi-

moniis tuis : quia in seternumfundasti ea.

153. Vide humilitatemmeam, et eripe me : quia legemtuam non sum oblitus.

139. My zeal hath made mepine away : because my enemies forgot thy words.

140. Thy word is exceed

ingly refined : and thy servant

hath loved it.

141. I am very young and

despised ; but I forget not thy

justifications.

142. Thy justice is justiceforever : and thy law is the

truth.

143. Trouble and anguishhave found me: thy commandments are my meditation.

144. Thy testimonies are justice forever: give me under

standing, and I shall live.

145. I cried with my whole

heart, hear me, O Lord : I will

seek thy justifications.

146. 1 cried unto thee, save

me : that I may keep thy commandments.

147. I prevented the dawn

ing of the day, and cried : be

cause in thy words I very much

hoped.148. My eyes to thee have

prevented the morning: that

I might meditate on thy words.

149. Hear thou my voice, OLord, according to thy mercy:and quicken me according to

thy judgment.150. They that persecute

me have drawn nigh to ini

quity : but they are gone far

off from thy law.

151. Thou art nea 1-, O Lord :

and all thy ways are truth.

152. I have known from the

beginning concerning thytestimonies : that thou hast

founded them forever.

1 53. See my humiliation anddeliver me : for I have not for

gotten thy law.

Psalm CXVIII. 437

154. Judica judicium meumet redime me : propter elo-

quium tuum vivifica me.

155. Longe a peccatoribussalus : quia justificationes tuas

non exquisierunt.156. Misericordiae tuae mul-

tae Domine : secundum judicium tuum vivifica me.

157. Multi qui persequunturme, et tribulant me : a testi-

moniis tuis non declinavi.

158. Vidi praevaricantes, et

tabescebam : quia eloquia tuanon custodierunt.

159. Vide quoniam mandatatua dilexi Domine: in mise-ricordia tua vivifica me.

160. Principium verborumtuorum, veritas : in aeternumomnia judicia justitiae tuae.

161. Principes persecuti suntme gratis : et a verbis tuis for-

midavit cor meum.

162. Laetabor ego super elo

quia tua: sicut qui invenit

spolia multa.

163. Iniquitatem odio habui,et abominatus sum : legemautern tuam dilexi.

164. Septies in die laudemdixi tibi : super judicia justitiae tuae.

165. Pax multa diligentibus

legem tuam : et non est illis

scandalum.166. Expectabam salutare

tuum Domine : et mandatatua dilexi.

167. Custodivit anima meatestimonia tua : et dilexit eavehementer.

168. Servavi mandata tua, et

testimonia tua : quia omnesviae meae in conspectu tuo.

154. Judge my judgmentand redeem me : quicken thoume for thy word s sake.

155. Salvation is far fromsinners : because they havenot sought thy justifications.

156. Many, O Lord, are thymercies : quicken me accord

ing to thy judgment.1 57. Many are they that per

secute me, and afflict me : but

I have not declined from thytestimonies.

158. I beheld the transgressors, and I pined away : because they kept not thy word.

159. Behold I have loved

thy commandments, O Lord :

quicken me thou in thy mercy.160. The beginning of thy

words is truth : all the judgments of thy justice are for

ever.

161. Princes have persecutedme without cause : and myheart hath been in awe of thywords.

162. I will rejoice at thywords, as one that hath found

great spoil.

163. I have hated and abhorred iniquity: but I haveloved thy law.

164. Seven times a day I

have given praise to thee, for

the judgments of thy justice.

165. Much peace have theythat love thy law : and to themthere is no stumbling-block.

1 66. I looked for thy salva

tion, O Lord : and I loved thycommandments.

167. My soul hath kept thytestimonies, and hath lovedthem exceedingly.

1 68. I have kept thy com-mandments and thy testi

monies: because all my waysare in thy sight.

438 None throughout the Week.o

169. Appropinquet depreca-tio mea in conspectu tuo Do-mine: juxta eloquium tuum dainihi intellectum.

170. Intret postulatio meainConspectu tuo : secundum elo

quium tuum eripe me.

171. Eructabunt labia meahymnum, cum docueris mejustificationes tuas.

172. Pronuntiabit linguamea eloquium tuum : quiaomnia mandata tua sequitas.

173. Fiat manus tua, ut sal-

vet me : quoniam mandata tua

elegi.

174. Concupivi salutaretuum Domine: et lex tua me-ditatio mea est.

175. Vivet anima mea, et

laudabit te : et judicia tua ad-

juvabunt me.

176. Erravi, sicut ovis, quse

periit : quaere servum tuum,

quia mandata tua non sumoblitus.

169. Let my supplication, OLord, come near in thy sight:

give me understanding accord

ing to thy word.

170. Let my request come in

before thee: deliver thou meaccording to thy word.

171. My lips shall utter a

hymn, when thou shalt teachme thy justifications.

172. My tongue shall pronounce thy word : because all

thy commandments are justice.

173. Let thy hand be withme to save me : for I havechosen thy precepts.

174. I have longed for thysalvation, O Lord : and thylaw is my meditation.

175. My soul shall live, andshall praise thee : and thyjudgments shall help me.

176. I have gone astray like

a sheep that is lost : seek thyservant, because I have not

forgotten thy commandments.

81. My soul has fainted away for desire to see myself saved

from so many anguishes and fears that torment me ; all myhope is in Thy promise.

82. My eyes too have grown faint through keeping them

fixed on Thee, expecting the effect of Thy word.

83."

Pruina." This word has given rise to different inter

pretations. Mattei thinks that it is put in place of Fumo : In

the smoke ; because the Hebrew word is thus rendered by St.

Jerome in Genesis (xix. 28),J and Emmanuel Sa explains it in

the same sense according to the Chaldee : Adfumum. So that

the meaning of the passage would be : By reason of my stiffer-

1 But here the holy Doctor translates as in the Vulgate: In pruina.

In these three verses and in several others, especially in verse 123,

says Gaume, is expressed in a touching manner the happy martyrdomof a soul whom nothing turns aside from the sight of the sovereign

good, who sighs after the visit of its God, calls for him in a loud voice,

and while waiting, finds its only repose in the confidence and fidelity

that it never ceases to offer him.

Psalm CXVIII. 439

ings I am become like a skin that has become shrivelled and

blackened by the smoke. But others keeping to the Vulgate

explain it thus : The sufferings that I have endured have mademe become like a skin grown slack by the damp, and then is

contracted and hardened by the frost ; that is to say, have mademe become tepid. Of these two interpretations the reader can

choose the one that most approves itself to him. For my part,

I prefer the second, because it is in conformity with the letter

of the Vulgate and is the one most commonly received.

84. How many days must Thy servant remain thus tried ?

When wilt Thou pass judgment on my persecutors, and punishthem as they deserve ?

85. These wicked men have set before my eyes the goods of

this world, which in truth are all deceitful fables when con

fronted with Thy law, which alone satisfies him who keeps it.

86."

Veritas." They are the very truth, which gives true

peace to him who observes them. 1

87. They had all but ruined me here on earth with their

temptations ; but with Thy help I have not ceased to obey Thyprecepts.

89-92. These four verses are variously interpreted. Thebest and most suitable explanation appears to me to be that

given by Mattei, with Bossuet and several others, according to

which David means here to say : O Lord, the heavens obeyThee, by always remaining in the state wherein Thou hast

placed them ;in like manner the earth remains the same as

when Thou didst first establish it ; so, too, the day and all irra-

lional creatures obey Thee. After this the psalmist concludes :

if 1 had not obeyed Thee myself, by meditating and observing

Thy law in the numerous persecutions that I have suffered, I

should have perished through my weakness.9

93."

Vivificasti me" Thou hast preserved my life.

1 All is just and true: they will not fail to realize their promises and

their menaces. The same expression as in verses 142 and 151.2 " Mcdita tin." According to the Hebrew: Delcctalio. We under

stand thereby, says Bellarmine, that there is question here of an agreeable and a sweet meditation which recreates and sustains the heart of

man in his trials by the consideration of the divine promises." In

humilitate." St. Jerome translates: In pressura.


94. I belong to Thee, and I have given myself to Thee ;

Thou hast to save me, for I have tried to obey Thy ordinances.

95. Sinners watched their opportunity to strike me down;

but I have taken care not to withdraw from Thy precepts.

96. I have seen that all things come to an end;but the law

that Thou hast given us will endure forever. Thus Mattei and

Bossuet explain this verse after Theodoret.

97. In what way have I loved Thy law? I have loved it by

meditating upon it every day.1

98." Mandato tuo." Not by craft, but by means of Thy law,

which is full of wisdom.

99. I have understood Thy law better than my masters, be

cause I have constantly meditated upon Thy precepts.

103. How sweet it is to speak of Thy precepts ! Thy words

are sweeter than honey to my mouth.

104."

Intellcxi."

I have received the true understanding of

my duties.

105. Thy law is to me as a torch, which makes me see where

I have to place my steps ;and as a light, which shows me the

way that I have to keep.

107. I have been everywhere afflicted and persecuted ;do not

fail to give me strength as Thou hast promised.108. Graciously accept the free offerings of my mouth, and

teach me to observe Thy law. 2

109." Anima mea in manibus inei s." That is: My life

is in danger. In the same way it is said of David : Posuit

animam suam in manu sua He put his life in his hand (i Kings,xix. 5). The proper version, therefore, of this verse is : My life

is always in danger, because I wish to keep Thy law ;but I will

never forget it.

Hi. I have chosen for my heritage to accomplish always Thywill, for it is the joy of my heart.

"Quomodo?" St. Jerome translates: Quam! And Bellarmine

explains: Quam vchementer ! Hence this other interpretation of the

verse: Oh, how I love Thy law ! it is unceasingly the subject of mymeditation.

2 We may understand this verse in this sense: Receive with kindness

the promise that I make Thee with a good heart that I will observe

Thy law (v. 106), and aid me with Thy grace to keep it faithfully.

Psalm CXVIII. 441

112."

Propter rctributionem" Mindful of the recompensethat Thou hast promised to Thy faithful servants. 1

114. "In verbum tnum supersperavi." In Thy promise I

have put all my confidence.

1 1 5. Come not to disturb me ; I wish to give myself to search

into the precepts of my God, that I may observe them with

exactness.

116. O Lord, take me under Thy protection, as Thou hast

promised, that I may live to Thee; do not, I beseech Thee,

permit me to fall into the confusion of being deprived of the

help that I expect from Thee.s

1 1 8."

Injusta cogitatio eorittn." They give themselves to

thoughts contrary to justice.3

119. Sinners are such so far as they transgress the divine

law;for where there is no law there is no sin.

120. Pierce through and restrain my flesh, that is, my carnal

appetites, with Thy holy fear, for Thy judgments make metremble.

121. I have always taken care to observe justice; suffer not

that I remain abandoned in the hands of my calumniators.

122. Take care of me and confirm me unto good, so that the

proud, my enemies, whether men or demons, may not over

whelm me by their calumnies.

123. See verses 81 83.

124."

Justificationes tuas doce me" Teach me how I should

obey Thy precepts.

1 St. Jerome renders it: Propter ceternam retributionem Because of

the eternal reward. This reward is chiefly the possession of God himself as he said to Abraham: Ego . . . merces tua magna nimis I am. . . thy reward exceeding great (Gen. xv. i). See, moreover, Psalmxv. 5; Ixxii. 24, 25. The whole law is the love of God; now love

seeks and wishes only the object loved.2 "

Vivant." I shall then live a true life. There are some that be

lieve this verb to be in the subjunctive mood, and thus translate the

word: Make me live. See the same expression inverses 77 and 144."

Nothing is more unjust than the thoughts of the proud, especiallyin regard to God whom they refuse to obey as Satan refused ; but the

more they esteem themselves, the more the Lord despises them; andhe lets them fall into the abyss that they dig for themselves by their

pride.

44 2 None throughout the Week.

125. I am Thy servant, obliged to obey Thee; make meunderstand well Thy commands, that I may know them and

put them in execution.

126. It is time to manifest Thy justice against those that

destroy Thy law.

127. For my part, this shameful conduct of theirs moves meto love Thy precepts more than gold and precious stones.

128. Therefore have I set myself not to transgress any one of

Thy precepts ;and I have abhorred not iniquity only, but also

every occasion that might lead me to sin.

129. Thy law and all the truths that Thou hast revealed to

us are indeed worthy of our admiration; therefore has my soul

studied to penetrate them.

130. When the hidden sense of the divine Scriptures is ex

plained by the holy Doctors, there arises a light that dispels

the darkness and that gives to the humble the true intelligence

in which the proud can have no part.

131. I opened my mouth in prayer to Thee, and have received

from Thee the good spirit,1 that is, the help to keep Thy com

mandments ;for my desire is to fulfil them exactly.

132." Secundum judicium." According as Thou art wont to

deal with. 2

133. Make me conduct myself according to Thy law, and

permit not that any unjust passion should have dominion over

me.

135. Enlighten me by looking upon Thy servant with a gracious eye and render him faithful to Thy service.

137."

Justiis es." Thou art just by essence ; Thou art justice

itself.

138. Whatsoever Thou hast commanded and attested, all is

justice and evident truth.

139." Zelus meus" My zeal for Thy glory.

" Vcrba hta."

Thy commandments. See verses 53 and 158.

140."

Ignitum." According to the Hebrew: Probatum et

examinatum igne Proved and tried in the fire. That is : Thy

1 " Attraxi spiritum." Literally, I inhaled the air, or drew in mybreath, that is, I sighed deeply; a figure that expresses an ardent desire.

2

"Judicium."The Hebrew word, says Bellarmine, signifies judi

cium, moretn, consuetudinem, moduw, ct alia.

Psalm CXVIII. 443

law is most pure, as gold refined by fire; and it inflames hearts

with an ardent love ;therefore I have always loved Thee. 1

141. I am a young man of but few years and without consid

eration ;but I do not forget Thy precepts.

2

142."

Veritas" See verses 86 and 151.

143. In the pains that afflict me, I am sustained by meditating

upon Thy law.

144. Thy precepts are and will ever be just ; grant that I

may understand them well, and thus I shall always live faithful

to Thee.

145."

Justifications tuas requiram." Thus shall I strive to

discover Thy holy will, in order to accomplish it.

146." Sahntm mefad Save me by giving me needful help.

147. "In maturitate" According to the Hebrew and the

-Greek : In diluculo At the dawn. I have begun at break of

day to call upon Thee, because I have hoped much in Thypromises.

149." Secundum judicium tmtm, vivified me." According to

Thy promise, give me strength to be faithful.

150. My persecutors have made themselves friends of ini

quity by seeking to pervert others. But woe to them ! the

nearer they approach to iniquity, the farther do they departfrom Thy law.

151. Thou art ever at hand to succor him that loves Thylaw, which is all just and faithful.

"

Veritas" See verses 86

and 142.

152. From the beginning when I knew Thy commandments,I knew at the same time that they are eternal, that is, un

changeable.

154. According to Thy justice, rescue me from the hands of

1 We can compare this with verse 7 of Psalm xi., and with what

Moses has said in speaking of the apparition of God on Mount Sinai: In

dextra ejtis ignea lex In his right hand a fiery law (Deut. xxxiii. 2).

The law of God can be called thus, because as fire it illumines, purifies,

and inflames by producing in souls divine love. See also Psalm xviii.

J St. Jerome translates: Parvulus sum ego, et contemptibilis / sed

prcccepta ttia non sum oblitus. That is, in our opinion: I am small and

miserable; but if I observe well Thy law, I shall be tall and rich, as

much as it is possible for one to be so. See verses 14, 22, and 162.


my enemies; according to Thy promise, give me strength toresist them.

155. Sinners are far from salvation, because they do not takecare ever to know Thy law.

156. See verse 149.

158. In the presence of the prevaricators of Thy law I pinedaway with fretting, observing the little account that they madeof Thy commandments. See verses 53 and 139.

159."

Vivtfica me" Give me strength to continue to lovethem.

160. Thy words proceed from truth, as from their source:

Thy decrees, therefore, can never be wanting in justice.161. The great ones of the earth have persecuted me without

cause, but I have had no other fear than to violate Thy ordinances.

162. I shall rejoice over Thy promises as the soldier after a

victory gained over the enemy, rejoices when he finds rich midabundant spoils. See verse 14.

164. I have frequently celebrated Thy praises, at seeing howjust are Thy judgments.

165." Non est illis scandalum.

" To such Thou givest strengthto avoid the snares of the enemy, and to escape all danger.

1

168. I have fulfilled Thy precepts and Thy will, for I haveever walked in Thy presence.

169. Permit the prayer that I address to Thee to be before

Thy eyes ; according to Thy promise, make me well understand what Thou wiliest of me.2

170."

Eripe me" Deliver me from my afflictions and fromwhat hinders me to do Thy holy will.

171- I will celebrate Thy praises when Thou shalt have in

structed me in Thy ordinances.

1 To love the law of God is to love God himself, and nothing canhurt those that really possess this holy love; on the other hand, everything contributes to their greater good : Diligentibus Deum, omniacoopcrantur in bonumlo them that love God all things work togetherunto good (Rom. viii. 28). This twenty-first stanza of eight verses,161 to 168, expresses the sentiments of a soul established in perfection.

8 The prophet makes us finish this great psalm by an humble and afervent prayer, in order to obtain the grace faithfully to observe thedivine law, and so to attain our eternal salvation.

Psalm CXVIII. 445

172."

Eloquium tuum." Thy law.

173."

Elegi" I have resolved always to keep.

174. I much desired Thy grace, which is to save me; andtherefore do I meditate solely upon Thy law.

175. I hope that my soul will always live united to Thee, andwill ever praise Thee ; and Thy judgments, which are full of

mercy, will help me to be faithful to Thee.

176. In time past I have gone astray like a sheep that

through leaving its shepherd, was lost; mayest Thou prevent

this misfortune from coming over me ; and if I should fall into

it, deign to bring me back ; for notwithstanding my wanderingsI have never entirely forgotten Thy law

;I have always de

sired to be Thy servant.

446 Sunday at Vespers.

Sunday at Vespers.

PSALM I., WHICH is PSALM CIX. OF THE PSALTER.

The reign of Jesus Christ, his eternal and temporal generation, his

priesthood and his Passion, form the subject of this psalm. It is in

the literal sense that we must understand it as referring to our Lord

Jesus Christ; for he himself applies it to himself to convince the Jewsthat he is the true Son of God, as we read in the Gospel of St.

Matthew, xxii. 44. In fact, after asking them how David can proclaim Christ his Lord, since Christ was to descend from him, David, he

stated this irrefutable argument: If David calls him his Lord, howbeing his Lord could he be also his Son ? Si ergo David vocat eumDominum, quomodo filius ejus est ? (Jb. 45.) The Jews did not answerthat the Messias could not be the Lord of David, as true God; but

they would not allow that Jesus was the Messias or Christ of whomDavid had spoken. We Christians all believe that Jesus Christ wasthe true Messias. Thus are refuted the Arians who refuse to acknowl

edge Jesus Christ as the true Son of God, and true God as his Father.

And in fact how can they speak thus since David proclaims as his Lordthis same Jesus Christ as his Son?

1. THE Lord said to myLord : Sit thou at my righthand,

2. Until I make thy enemies,thy footstool.

1. DlXlT Dominus Dominomeo : Sede a dextris meis,

2. Donee ponam inimicos

tuos, scabellum pedum tuo-rum.

3. Virgam v i r t u t i s tuse

emittet Dominus ex Sion : do-minare in medio inimicorumtuorum.

4. Tecum principium in die

3. The Lord will send forththe sceptre of thy power outof Sion : rule thou in the midstof thy enemies.

4. With thee is the princi-virtutis tuse in splendoribus pality in the day of thy strength,sanctorum : ex utero ante luci-

ferum genui te.

5. Juravit Dominus, et non

in the brightness of the saints:from the womb before the day-star I begot thee.

5. The Lord hath sworn,pcenitebit eums Tu es sacerdos and he will not repent: Thouin seternum secundum ordi- art a priest forever accordingnem Melchisedech. to the order of Melchisedech.

6. Dominus a dextris tuis, 6. The Lord at thy right

confregit in die irae su^e reges. hand, hath broken kings in theday of his wrath.

Psalm LCIX. of Psalter. 447

7. Judicabit in nationibus, 7. He shall judge amongimplebit ruinas: conquassabit nations, he shall fill ruins: he

capita in terra multorum. shall crush the heads in the

land of many.8. De torrente in via bibet : 8. He shall drink of the tor-

propterea exaltabit caput. rent in the way : therefore

shall he lift up the head.

i." Dixit Dominus Domino meo." That is: The eternal

Father said to Jesus Christ. For " Dominus Domino meo," the

Hebrew reads : Jehova Ladoni. Jehova is a name that belongs

to God only ;it signifies HE WHO is. The Hebrews through

reverence did not pronounce the name of God. Ladoni, the

dative of the word Adoni, means : To my Lord ; the name that

is applied to the Messias, not only as God, but also as man ;

and it is for this reason that David uses it here ;for if he had

designated Jesus Christ by the name of Jehova, he would have

been understood as speaking of him as God only, and not as

man. " Sede a dextris meis." Be seated."

Sede" signifies

supreme authority given to Jesus Christ as sitting at the right

hand of God. "A dextris meis" Equality of elevation. In

reality Jesus Christ has the same dominion as his Father, not

only as God, but as man, since his most sacred humanity has

. been raised to this exaltation by virtue of his hypostatic union

with the Word, according to the words of St. Paul : Qiti, cum

in forma Dei esset, non rapinam arbitratus est esse se aqualem

Deo. . . . Jesus Christus in gloria est Dei Patris^N\\o> being

in the form of God, thought it not robbery to be equal with

God. . . . Jesus Christ is in the glory of God the Father (Phil.

ii. 6, 1 1). There is no doubt that In gloria Dei In the glory of

GW is the same as A dextris Dei At the right hand of God ;

that is : In majestate Dei /;/ the majesty of God. So St. Mark

(xvi. 19), speaking of our Saviour ascended into heaven, says:

Assumptus est in calum, et sedet a dextris Dei Hz was taken

into heaven, and sitteth at the right hand of God. St. Ambrose

thus comments: Audit quasi Homo, sedet quasi Dei filitis He

hears as man, he sits as the Son of God (De David.. apol. 2).

2. That is : Thou shalt reign at my right hand, even during

the time that Thou shalt subdue Thy enemies ; according to

what St. Paul writes: Oportet autem ilium regnare, donee ponat

omnes inimicos sub pedibus ejusYor he must reign until he

hath put all his enemies under his feet (i Cor. xv. 25). The

44-S Sunday at Vespers.

word Donee here signifies according to interpreters As long as,

since, as Mattei says, Donee does not always imply the termina

tion of what is spoken of. 1

3. Here David speaks to Jesus Christ, and says to him : The

Lord, that is, Thy eternal Father, will cause to come forth from

Sion, or from Jerusalem, the sceptre of Thy power, and Thyreign shall extend over the whole earth. This accords with

the command given by the divine Master to his disciples to goto preach salvation to all nations beginning with Jerusalem:

Prcedicari, in nomine ejus, p&nitentiam et remissionem pecca-

torum in omnes gentes, incipientibus ab Jerusalem That penanceand remission of sins should be preached in his name, . . .

beginning at Jerusalem (Luke, xxiv. 4). Mattei observes that

by" Vtrgam" many of the holy Fathers understand the cross,

which is the sceptre of Jesus Christ.

4. There are in this verse several words difficult to under

stand : of these the interpreters give various explanations." Tecum principium.

" Some understand by"

Principium" the

divine Word himself, who is also the principle, according to

the words of Jesus Christ : Sicut tu, Pater, in me, ct ego in te

As Thou, Father, in Me, and I in Thee (John, xvii. 21). But

Principium is commonly explained as Principatus ; Principality

or Dominion, and this agrees with the rendering of the Septua-

gint. Thus Tertullian understands it, who writes; Principium

pro principatu sumetur (Adv. Hermog. c. 9)." In die virtutis

tuce." Mattei. according to the authority, as he says, of several

holy Fathers, explains this of eternity : Ab otterno. But others,

with great probability, apply it to the day of the last judgment,when Jesus Christ will display his power over all creatures;

and this is the explanation of St. Augustine, Theodoret, Lalle-

ma nt, and many others. "In splendoribus sanctorum." That

is: When the eternal Judge shall be surrounded by the saints,

who will shine forth as so many suns. Tune justi fulgebuntsicut sol Then shall the just shine as the sun (Matt. xiii. 43).

1 See the text of St. Paul : In sernpiternuni sedet in dextera Dei, de

catero exspectans donee ponantiir inimid ejus scabdlum pedum ejus

Forever sitteth on the right hand of God. From henceforth expecting

until his enemies be made his footstool (ffcb. x 12). The same

Apostle (Heb. i. 13), and St. Peter (Acts, ii. 31). cite these first two

verses.

Psalm I. C/X. of Psalter. 449

"Ex utero ante luctferum gcnui tc" This is to be understood,

according to St. Thomas, of the eternal generation of theWord : I have begotten Thee before the star called Lucifer,that is, to put a part for the whole, before all creatures; and I

have begotten Thee from my womb "Ex utcro" that is to

say, from my substance, as St. Jerome explains : De sua natura,substantia. The sense, then, of the verse is this : My Son, Thyprincedom over all created things shall appear when Thoushalt sit on Thy throne in the midst of the saints, who shallshine as stars or suns, to judge the world ; for I have begottenThee of my substance before the existence of the stars and otall other creatures, even from eternity.

1

5. The Lord has sworn, and will never repent of it; it is anoath and an immutable decree. He has said : Thou art priesteternal, according to the order of Melchisedech, in contradistinction to the priests according to the order of Aaron, whowere subject to change and death. Jesus Christ is a Priest

forever, because even in heaven he offers the merits of hisPassion for the salvation of men who live on this earth

; andeven after the end of the world he will ever continue to offerthem on behalf of men in thanksgiving for the graces bestowedupon them by God. There is also this difference between thesacrifices of the Old Law that in it animals were offered

; whilethat of Melchisedech, in which bread and wine were offered,was a figure of the sacrifice of Mass, wherein Jesus Christ is

the principal Sacrificer.2

1 In the first four verses the prophet has described the royalty of the

Messias; in the following verse he announces what will be his priesthood.

8 The differences that are found between the priesthood of Melchisedech and that of Aaron are as follows: i. Melchisedech is represented as the perpetual Priest, without predecessor and without suc

cessor; therefore it is said of him: Ncque initium dierum, neque finemvita habcns, assimilafus autem Filio Dei, manet sacerdos in pcrpetunmHaving neither beginning of days nor end of life, but likened unto

the Son of God, continueth a priest forever (Heb. vii. 3). Aaron hashad successors. 2. Melchisedech was King and Priest; Aaron, Priest

only. 3. Melchisedech offers bread and wine; Aaron offers animals.

4. Melchisedech was universal Priest, not of any nation; Aaron wasPriest of the Israelites only. 5. Melchisedech had no need of a taber-


6. The Lord shall always be at Thy side, and in the day of

his just vengeance he will overthrow the power of those kings

who are Thy enemies. Here Mattei justly remarks that accord

ing to the Hebrew, instead of "A dextris tuis" it is Superdextera tua. Hence these words mean here, not that Jesus

Christ is to sit at the right hand of God, as some understand

them, but that the eternal Father,"

Domznus" will give to

Jesus Christ the strength to vanquish all his enemies. 1

7. Jesus Christ shall judge the rebellious nations, and will

carry into effect the chastisements with which they have been

threatened ;he shall shiver in pieces on the earth the proud

heads that rose up against him. 2

8. Mattei with Marcus Marinus gives this interpretation :

He shall cause the blood of his enemies to flow like a torrent

in which he will quench his thirst. But others give this expla

nation : Nevertheless this God made man shall first during his

mortal life drink the water of the torrent, that is, the chalice of

his Passion, which like a torrent of pains shall overwhelm him

to death ;but in consequence of this death, he shall lift up his

head ;for thereby he shall be exalted to a throne of glory,

according to the words of the Apostle: Videmus Jesum,

propter passionem mortis, gloria et honore coronatum, ut, gratia

Dei, pro omnibus gustaret mortem We see Jesus ... for the

suffering of death, crowned with glory and honor, . . . that

through the grace of God he might taste death for all (Hcb. ii.

9). Blessed death, which has restored life to all men !t 3

nacle or a temple to offer his sacrifice; Aaron needed one so that the

Jews had no more sacrifice, because their Temple was destroyed.1

According to St. Augustine, the prophet contemplating Jesus

Christ after his ascension addressed to the eternal Father the words of

this verse; he says: The Lord who is sitting at Thy right will over

throw those that wish to oppose his reign or his Church upon earth.

Bellarmine prefers this explanation as easier and more natural.

2 This verse well applies to the end of the world and to the Last

Judgment. Hence the proud will be confounded, and the humble after

having been made to drink with their divine Master of the water of the

torrent, shall be glorified with him.

3 St. Paul also says: Humiliavit semetipsum, factus obediens usque c^d

mortem, mortem autem crucis. Propter quod et Deus exaltavit ilium i

et donavii illi nomen quod est super omne nomen He humbled himself,

Psalm II. CX. of Psalter. 451

PSALM II., WHICH is PSALM CX. OF THE PSALTER.

In this psalm the perfections of God are exalted, and he is praised

for the wonders that he has wrought in behalf of his people.

1. I WILL praise thee, OLord, with my whole heart : in

the council of the just, and in

the congregation.2. Great are the works of the

Lord : sought out according

I. CONFITEBOR tibi Dominein toto corde meo : in consilio

justorum, et congregatione.

2. Magna opera Domini:

exquisita in omnes voluntates

ejus.

3. Confessio et magnifi-centia opus ejus : et justitia

to all his wills.

3. His work is praise and

magnificence: and his justice

ejus manet in saeculum saeculi. continueth forever and ever.

4. Memoriam fecit mirabi-

lium suorum, misericors et

miserator Dominus : escamdedit timentibus se.

5. Memor erit in saeculum

testament! sui : virtutem oper-um suorum annuntiabit popu-lo suo :

6. Ut det illis hereditatemGentium: opera mnnuum ejusveritas, et judicium.

7. Fidelia omnia mandata

ejus: confirmata in soeculum

saeculi, facta in veritate et

aequitate.8. Redemptionem misit pop-

ulo suo : mandavit in aeternurn

testamentum suum.

9. Sanctum, et terribile no-

men ejus : initium sapientiaetimor Domini.

10. Intellectus bonus omnibus facientibus eum : laudatio

4. He hath made a remembrance of his wonderful works,

being a merciful and graciousLord: he hath given food to

them that fear him.

5. He will be mindful for

ever of his covenant : he will

show forth to his people the

power of his works.6. That he may give them

the inheritance of the gentiles:the works of his hands are

truth and judgment.7. All his commandments

are faithful : confirmed forever

and ever, made in truth and

equity.8. He hath sent redemption

to his people ;he hath com

manded his covenant forever.

9. Holy and terrible is his

name : the fear of the Lord is

the beginning of wisdom.10. A good understanding

to all that do it : his praisecontinueth forever and ever.

ejus manet in saeculum saeculi.

i. "/# consilio . . . ct congregatione" According to the

Hebrew: In secreto . . . et synagoga. That is: In private

gatherings and in public assemblies.

becoming obedient unto death: even to the death of the cross (Phil. ii.

8). And our Lord himself said: Nonne hac oportuit pati Christum, ct

ita intrare in gloriam suam ? Ought not Christ to have suffered these

things, and so to enter into his glory ? (Luke, xxiv. 26).


2. All the works of the Lord are great ; for in all, his infinite

wisdom and power shine forth;and all are perfect, since they

all correspond to the intentions of his holy will.

3. All his works are so many motives for us to praise and

magnify him ;he it is that does all things; and everything that

he does is always just.

4. The Lord, who is merciful and (according to the Hebrew

text) full of paternal tenderness, has left the memorial of his

admirable prodigies which he has wrought in favor of his

people, especially in the miraculous food, the manna, which he

gave to our fathers, who had the gift of his holy fear. Everyone knows that this manna was a figure of the Holy Eucharist,

that most admirable work which Jesus Christ left on earth as a

memorial of the death which he suffered for us.

5."

Virtutem." That is: The grandeur, the strength, the

wisdom.

6." Hcereditatem gentium." The Land of Promise in posses

sion of the Gentiles. "

Opera manuum ejus, vcritas etjudicium"

In a word, his works show forth to us his fidelity and his

justice.1

7. His laws ever righteous are unchangeable.8. He has sent redemption to his people, that is, the Re

deemer, as St. Augustine and Euthymius explain, and he has

made a covenant with them which shall never be broken. 2

9. His name is holy and terrible ; we must, therefore, greatly

fear to violate his covenant, and be careful to preserve the fear

of the Lord, without which we cannot possess wisdom.

10. They have a good intelligence, that is, they rightly

understand this salutary fear who act up to it;hence he who

keeps this fear shall be forever praised." Facicntibus eitm"

1

Fidelity in the fulfilment of the promises made to his servants;

justice in the judgment that condemns the Chananeans to be despoiled

in punishment of their crimes.

2 We may here remark the composition of the psalm in order to

understand it well: After the first verse, which announces the subject,

the prophet praises the works of God in general, v. 2, 3; then his bene

fits towards the typical people, v. 4, 5, 6; the excellence and the stability

of his law, v. 7; and finally, the sending of the divine Redeemer giving

salvation to the world: the last two verses form a practical conclusion,

indicating the way to be followed to profit by these graces.

Psalm III. CXI. of Psalter. 453

According to the Hebrew : Facientibus ea, that is, mandata, the

commandments. Mattei says that it is the same in substance,

though the Hebrew makes us better understand that specula

tive fear is not enough if we would have the wisdom of the

saints, but that we must live practically according to this fear

in order to be truly wise. Among those that have the fear of

God there are many who, because they lead a bad life, are the

greatest fools in the world.

PSALM III., WHICH is PSALM CXI. OF THE PSALTER.

The prophet describes in this psalm the character of the just manand his temporal happiness which he enjoys here below, according to

the promises that God made in the Old Law. But we, who love in the

New Law, should raise ourselves to the thought of the spiritual happi

ness that God makes the just taste in this life and in the next. 1

1. BEATUS vir, qui timet i. BLESSED is the man that

Dominum: in mandatis ejus feareth the Lord : he shall de-

volet nimis. light exceedingly in his commandments.

2. Potens in terra erit semen 2. His seed shall be mightyejus: generatio rectorum bene- upon earth : the generation of

dicetur. the righteous shall be blessed.

3. Gloria, et divitiae in domo 3. Glory and wealth shall be

ejus, et justitia ejus manet in in his house: and his justicesaeculum saeculi. remaineth forever and ever.

4. Exortum est in tenebris 4. To the righteous a light is

lumen rectis: misericors, et risen up in darkness : /u is mer-

miserator, et Justus. ciful, and compassionate and

just.

5. Jucundus homo qui mise- 5. Acceptable is the man that

retur et commodat, disponet showeth mercy and lendeth, hesermones suos in judicio : quia shall order his words with judg-in seternum non commove- ment : because he shall not be

bitur. moved forever.

6. In memoria aeterna erit 6. The just shall be in ever-

justus : ab auditione mala non lasting remembrance: he shall

timebit. not fear the evil hearing.

7. Paratum cor ejus sperare 7. His heart is ready to

in Domino, confirmatum est hope in the Lord, his heart is.

1 In the Hebrew text this psalm has the same form as the preceding.

We may distinguish in it three parts: i. Happiness of the just man, be

cause of his love for God; 2 (verses 5 to 8). Happiness of the just man,

because of his love for his neighbor; 3. Unhappiness of the sinner.


cor ejus: non commovebitur strengthened: he shall not bedonee despiciat inimicos suos. moved until he look over his

enemies.8. Dispersit, dedit pauperi- 8. He hath distributed, he

bus: justitia ejus manet in sse- hath given to the poor: his

culum saeculi, cornu ejus exal- justice remaineth forever andtabitur in gloria. ever, his horn shall be exalted

in glory.9. Peccator videbit, et irasce- 9. The wicked shall see, and

tur, dentibus suis fremet et shall be angry, he shall gnashtabescet : desiderium peccato- with his teeth and pine away,rum peribit. th.e desire of the wicked shall

perish.

i. He that fears God as he ought, that is, with a fear not

servile but filial, takes all his delight in observing his precepts.St. Jerome says: Anxte mandata ejus non facit, sed vult : The

just man obeys not by force, but with a good will, and loves to

obey.

3. His house shall enjoy honors and riches;and with all his

honors and riches he will firmly persevere in his holy life, andwill not regret at leaving them, because the reward due to his

justice shall be everlasting in the life to come.

4. The light that comes from the Lord shall not fail the

righteous in the darkness of their afflictions;

for God will

come to their aid, since he is full of mercy and goodness, anda just rewarder of his servants.

5. "Jucundus" Mattei says that according to the Hebrewthis word signifies Beatus. Happy is the man that exercises

mercy towards the poor, at least in lending them what theyneed ; he will regulate his words and his temporal affairs, or

will manage his possessions "injudtcio" with prudence, so that

he will never be disturbed in his happiness.6. The just man shall live forever in the memory of men,

and he will not fear to lose his character by the calumnies of

his enemies.

8. He has given generously of his goods to the poor; his

justice, that is, his good deeds, his merits, shall ever be before

the eyes of God, to be recompensed eternally in heaven, and heshall be exalted in power and in glory.

9. At seeing this the sinner will be angry ; he will gnashwith his teeth for rage, and pine away with spite and envy ; he

Psalm IV.CXIL of Psalter. 455

would wish to deprive the just man of his happiness, but the

desires of the wicked shall vanish as smoke.

PSALM IV., WHICH is PSALM CXII. OF THE PSALTER.

The psalmist invites just souls to praise God for the care that he

takes of all his creatures, even of the most humble.

1. LAUDATE pueri Domi-num: latidate nomen Domini.

2. Sit nomen Domini bene-

dictum, ex hoc nunc, et usquein saeculum.

3. A solis ortu usque ad oc-

casum, laudabile nomen Domini.

4. Excelsus super omnesgen-tes Dominus, et super ccelos

gloria ejus.

5. Ouis sicut Dominus Deusnoster, qui in altis habitat, et

humilia respicit in ccelo et in

terra ?

6. Suscitans a terra inopem,et de stercore erigens paupe-rem :

7. Utcolloceteumcum prin-

cipibus, cum principibus populisui.

8. Qui habitare facit sterilemin domo, matrem filiorum lae-

tantem.

1. PRAISE the Lord, ye chil

dren : praise ye the name of

the Lord.2. Blessed be the name of

the Lord, from henceforth nowand forever.

3. From the rising of the sununto the going down of the

same, the name of the Lord is

worthy of praise.

4. The Lord is high above all

nations, and his glory abovethe heavens.

5. Who is as the Lord ourGod, who dwelleth on high,and looketh down on the low

things in heaven and in earth?6. Raising up the needy from

the earth, and lifting up the

poor out of the dunghill :

7. That he may place himwith princes, with the princesof his people.

8. Who maketh a barrenwoman to dwell in a house, the

joyful mother of children.

i. "Pueri." According to the Hebrew : Servi Servants.

5. Who can be compared with our God, whose goodness is

such that from the highest heaven where he dwells he does not

disdain to look upon the creatures that are the most lowly.1

8. This verse applies well to Jesus Christ, who, when the

Church was bereaved of children by the perversion of the Jews,made her by his redemption the mother of all the faithful.

1 The prophet began by saying that God deserves to be praised in

every place and at all times on account of his greatness and power; he

here shows us that we should praise him most especially with thanks

giving for his goodness and wonderful Providence in behalf of all his

creatures.


PSALM V., WHICH is PSALM CXIII. OF THE PSALTER.

The psalmist shows the wonders wrought by the Lord to deliver the

people from the slavery of Egypt. He then exhibits what is the follyof the Gentiles to put their trust in vain idols, and he urges the faithful

people to put their confidence in our true God, and to perseverance in

his service.

1. IN exitu Israel de yEgyp-to, domus Jacob de populobarbaro :

2. Facta est Judaea sanctifi-

catio ejus, Israel potestas ejus.

3. Mare vidit, et fugit : Jorda-nis conversus est retrorsum.

4. Montes exultaverunt ut

arietes: et colles sicut agniovium.

5. Quid est tibi mare, quodfugisti : et tu Jordanis, quiaconversus es retrorsum ?

6. Montes exultastis sicutarietes, et colles sicut agniovium.

7. A facie Domini mota est

terra, a facie Dei Jacob.

8. Qui convertit petram in

stagna aquarum, et rupem in

fontes aquarum.9. Non nobis Domine, non

nobis: sed nomini tuo da glo-riam.

10. Super misericordia tua,et veritate tua: nequando di-

cant Gentes : Ubi est Deus eo-rum ?

11. Deus autem noster in

ccelo : omnia qusecumque vo-

luit, fecit.

12. Simulacra Gentium ar-

gentum, et aurum, opera ma-nuum hominum.

13. Oshabent, et non loquen-tur: oculos habent, et non vi-

debunt.

1. WHEN Israel went out of

Egypt, the house of Jacob froma barbarous people :

2. Judea was made his sanc

tuary, Israel his dominion.

3. The sea saw and fled : Jordan was turned back.

4. The mountains skippedlike rams: and the hills like

the lambs of the flock.

5. What aileth thee, O thousea, that thou didst flee : andthou, Jordan, that thou wastturned back?

6. Ye mountains, that yeskipped like rams, and, ye little

hills, like the lambs of theflock?

7. At the presence of theLord the earth was moved, at

the presence of the God of

Jacob :

8. Who turned the rock into

pools of water, and the stonyhills into fountains of waters.

9. Not to us, O Lord, notunto us : but to thy name giveglory.

10. For thy mercy, and for

thy truth s sake : lest the gentiles should say: Where is

their God ?

u. But our God is in heaven:he hath done all things whatsoever he would.

12. The idols of the gentilesare silver and gold, the worksof the hands of men.

13. They have mouths, and

speak not : they have eyes, andsee not.

Psalm V.CXIIL of Psalter. 457

14. Aures habent, et nonaudient: nares habent, et nonodorabunt.

15. Manus habent, et non

palpabunt : pedes habent, et

non ambulabunt: non clama-bunt in gutture suo.

16. Similes illis fiant qui fa-

ciuntea: et omnes qui confi

dant in eis.

17. Domus Israel speravit in

Domino: adjutor eorum et

protector eorum est.

1 8. Domus Aaron speravitin Domino : adjutor eorum et

protector eorum est.

19. Oui timent Dominum,speraverunt in Domino, adjutor eorum et protector eorumest.

20. Dominusmemorfuitnos-tri : et benedixit nobis.

21. Benedixit domui Israel,

benedixit domui Aaron.

22. Benedixit omnibus, quitiment Dominum, pusillis cummajoribus.

23. Adjiciat Dominus supervos : super vos, et super filios

vestros.

24. Benedict! vos a Domino,qui fecit ccelum, et terram.

25. Ccelum cceli Domino:terram autem dedit filiis homi-num.

26. Non mortui laudabuntte Domine : neque omnes, quidescendunt in infernum.

27. Sed nos qui vivimus,benedicimus Domino, ex hocnunc et usque in saeculum.

14. They have ears, and hearnot : they have noses, andsmell not.

1 5. They have hands and feel

not: they have feet and walknot ; neither shall they cry out

through their throat.

16. Let them that make thembecome like unto them : and all

such as trust in them.

17. The house of Israel hath

hoped in the Lord : he is their

helper and their protector.1 8. The house of Aaron hath

hoped in the Lord : he is their

helper and their protector.19. They that fear the Lord

have hoped in the Lord : he is

their helper and their protector.

20. The Lord hath beenmindful of us : and hath blessedus.

21. He hath blessed the houseof Israel : he hath blessed thehouse of Aaron.

22. He hath blessed all thatfear the Lord, both little andgreat.

23. May the Lord add bless

ings upon you : upon you, andupon your children.

24. Blessed be you of the

Lord, who made heaven andearth.

25. The heaven of heaven is

the Lord s: but the earth hehas given to the children of

men.26. The dead shall not praise

thee, O Lord : nor any of themthat go down to hell.

27. But we that live, blessthe Lord, from this time nowand forever.

i, 2. When the people of Israel were delivered from the yokeof the Egyptians, God consecrated them to his service, wishinghenceforth to rule over them alone. 1

Barbara That is: Speaking another language not understood

458 Simday at Vespers.

3. The Red Sea beheld the Hebrews pursued by the Egyp

tians, and fled, that is, drew back to afford an open passage to

the people of God. The river Jordan turned back, that is, its

waters stopped in their course, and lifted themselves up on high

(Jos. iii. 13) that the faithful people might pass over.

4. Then the mountains exult with joy. Others apply this

verse to the trembling of the mountains when the law was

given to Moses. I prefer the first sense as agreeing better with

the following verse.1

10. Protect us for Thy mercy s sake, and according to the

faithfulness of Thy promises, lest the impious should say in

case Thou shouldst abandon us : Where now is their God to

help them?1 6. Let those who with their own hands make to themselves

such gods, and all those that put their trust in them, become

like unto them. 2

20." Benedixit nobis" He has blessed us, loading us with

graces.3

25." Ccehtm caeli." The Empyrean, as Lallemant and others

explain it. The Lord has created the empyrean heaven for

himself, that is, to reign there ;and he has given the earth to

men for their habitation, that they may there gain merit to

be raised to the empyrean.

(i Cor. xiv. n)." Faeta est

Judcea." According to the Hebrew: Fac-

tus est Judas. Juda. or the Jewish people."

Ejus"That is: Dei.

We may also understand the second verse in this sense : God chose the

land of Judsa, there to establish his sanctuary, or his Temple or wor

ship; and chose the people of Israel to exercise or represent his power

on earth.

1 We think that the two ideas may be thus reconciled : The waters

that flee represent sinners; the mountains that exult represent the just;

the manifestations of the presence of God terrify some and delight

others.

2 Prediction under the form of an imprecation. This may also signify

that these unfortunate beings by their culpable blindness render them

selves worthy of a like chastisement.

8 The true God whom we adore, very different from the false divini

ties whose vanity is described in verses 12 to 1 6, is also as good and

merciful as he is powerful; he does not cease to sustain, to favor, and

to protect efficaciously his faithful servants, verses 17 to 22.

Canticle of the Blessed Virgin Mary. 459

26. That is: After death no one can do good works any

more. 1

27. That is : We who enjoy the life of grace, let us bless the

Lord at the present time, and let us hope to bless him for all

eternity.

CANTICLE OF THE BLESSED VIRGIN MARY, OR MAGNIFICAT.

The Most Blessed Virgin extols in this canticle the goodness of God

for having chosen her to be his Mother, and for having redeemed the

world by means of Jesus Christ. This canticle may be divided into

three parts. In the first, the Blessed Virgin thanks the Lord for the

favors that have been conferred upon her. In the second, she praises

him for the benefits granted to the Hebrew people. In the third, she

glorifies him for the grace that he has bestowed upon all men in giving

them Jesus Christ for their Saviour. 2

1. MAGNIFICAT anima mea i. MY soul doth magnify the

Dominum : Lord :

2. Et exultavit spiritus meus 2. And my spirit hath re

in Deo salutari meo. joiced in God my Saviour.

3. Quia respexit humilitatem 3. Because he hath regardedancillae suse : ecce enim ex hoc the humility of his hand-maid :

beatam me dicent omnes gene- for behold from henceforth

rationes. all generations shall call meblessed.

4. Ouia fecit mihi magna qui 4. Because he that is mighty

potens est et sanctum nomen hath done great things to me :

ejus. and holy is his name.

5. Et misericordia ejus a 5. And his mercy is from

progenie in progenies timenti- generation unto generations,bus eum. to them that fear him.

6. Fecit potentiam in brachio 6. He hath showed mightsuo: dispersit superbos mente in his arm: he hath scattered

cordis sui. the proud in the conceit of

their heart.

7. Deposuit potentes de sede, 7. He hath put down the

et exaltavit humiles. mighty from their seat, andhath exalted the humble.

1 The just soul, after the present life, continues to love and to praise

God, and does so even in a more perfect manner, but its works are no

longer meritorious. See Canticle of Ezechias, v. 13.

8 A canticle simple, sublime, and admirable, says Gaume, giving

expression to Mary s sentiments, and showing the divine plan for the

salvation of the world.


8. Esurientesimplevit bonis: 8. He hath filled the hungryet divites diniisit inanes. with good things : and the rich

he hath sent empty away.9. Suscepit Israel puerum 9. He hath received Israel

suum. recordatus misericordiae his servant, being mindful ofsuae. his mercy.

10. Sicut locutus est ad pa- 10. As he spoke to ourtres nostros, Abraham, et se- fathers, to Abraham, and tomini ejus in saecula. his seed forever.

1."Magnificat" That is, according to the Greek text: It

extols the greatness of.

2."

Salutart" According to the Hebrew and the Greek:

Jesu, or Salvatore. The Blessed Virgin found all her delightin rejoicing in her God; and such also should be ours.

3."

Humilitatem" According to the Greek: Vilitatem, Ab-

jectionem Meanness, Littleness, Lowliness. 1 The most humble

Mary could not mean by this word the virtue of humility, for if

so she would be praising herself; whereas humility, says Euthy-mius, alone amongst the virtues does not know itself: Sola in

ter virtutes humilitas setpsam ignorat." Ecce enim . . ." For

behold from this time forth all nations and all ages shall call

me BLESSED. This prophecy has been perfectly verified ; for

there is not one among Catholics that does not in a specialmanner venerate this great Mother of God.

4. Because the Almighty, whose name is holy, has wroughtgreat and marvellous things in me, making me Virgin andMother of my Creator.

5. "Ttmentibus eum." Extends itself to all those that fear

him with a filial fear.2

1 The Church herself seems to indicate this sense in the antiphon in

which we read: Quia andllam humilem respcxit Deus Because Godhath regarded the humble handmaid. There are, however, interpretersthat understand and explain the word Humilitatem in the sense of the

virtue of humility.

Qui potens est, et sanctum nomen ejus et misericordia ejus ..."

That is : Qui potens est, et sanctus, et misericors Who is mighty, and

holy, and merciful. In the marvellous work wrought by Mary, Godhas shown forth his power, his sanctity, and his mercy: his power, bymaking her become Mother, and the Mother of the Word incarnate

without ceasing to be a Virgin ;his sanctity, by raising her to all the

perfection that such a dignity required; his mercy, which he has ex-

Canticle of the Blessed Virgin Mary. 46 1

6. God has shown forth his power by putting to rout the

proud, that is, the haughty princes of the earth (we may also

here understand the rebel angels), and he has defeated all their

wicked designs whereby they sought to oppress the innocent.

7." Potcntcs.

"

These proud princes.

9, 10. He lias taken under his protection Israel, his servant,

that is, his chosen people, being mindful of the promise which,in his mercy, he had made to him, to send the Messias to re

deem him, as he promised to our fathers, especially to Abra

ham, and to all his descendants.

tended through her to all the faithful and to all repentant sinners of

every age, so that it is through her as a channel that we receive all

graces. Then, verses 6, 7, 8, God has also manifested his power, on

the one hand, in his justice in regard to the proud and the rich of the

world, his enemies, and on the other hand, in his goodness towards the

humble and the poor. And, verses 9, 10, he has also manifested his

mercy, at first in the promises made to his servants, and, finally, in his

faithfulness in accomplishing them.

462 Monday at Vespers.

Monday at Vespers.

PSALM I., WHICH is PSALM CXIV. OF THE PSALTER.

In this psalm David thanks God for having delivered him from the

persecution of Absalom. The royal prophet is here the figure of the

Christian soul, which, after suffering many dangerous temptations,

finds itself at the approach of death victorious over its enemies and

on the point of going to heaven to enjoy its God.

1. DILEXI, quoniam ex-

audiet Dominus vocem ora-

tionis meae.

2. Quia inclinavit auremsuam mihi : et in diebus meisinvocabo.

3. Circumdederunt me do-lores mortis : et pericula in-

ferni invenerunt me.

4. Tribulationem et doloreminveni : et nomen Domini in-

vocavi.

5. O Domine, libera animammeam, misericors Dominus, et

Justus, et Deus noster mis-

eretur.

6. Custodiens parvulos Dominus : humiliatus sum, et

liberavit me.

7. Convertere anima mea in

requiem tuam : quia Dominusbenefecit tibi.

8. Quia eripuit -animammeam de morte, oculos meosa lacrymis, pedes meos a lapsu.

9. Placebo Domino in re-

gione vivorum.

1. I HAVE loved, because theLord will hear the voice of myprayer.

2. For he hath inclined his

ear unto me : and in my dayswill I call upon him.

3. The sorrows of deathhave compassed me : and the

perils of hell have found me.

4. I met with trouble andsorrow : and I called upon thename of the Lord.

5. O Lord, deliver my soul :

the Lord is merciful and just,and our God showeth mercy.

6. The Lord is the keeper of

little ones : I was humbled,and he delivered me.

7. Turn, O my soul, into thyrest : for the Lord hath beenbountiful to thee.

8. For he hath delivered mysoul from death : my eyes fromtears, my feet from falling.

9. I will please the Lord in

the land of the living.

1. I have loved and love my Lord;for he has heard, and I

hope will always hear my prayer.

2. He has inclined his ear to my voice ; therefore I will never

cease to call upon him all the days of my life, confiding in his

mercy.

Psalm ILCXV. of Psalter. 463

3. Lallemant and Mattei explains this verse as referring to

the fears and dangers of losing the life of the body ; but Bellar-

mine interprets it thus : Deadly temptations have surrounded

me which would draw me to eternal death, and these temptations have brought me near to the danger of being condemnedto hell.

4, 5. In this state I found nothing on all sides but afflictions

and sorrows ; then I had recourse to the Lord, and called uponhis name, saying : My God, deliver my soul from these perils.

The Lord is as merciful as he is just ; he is our God, and he

shows mercy to those that have recourse to him.

6."

Parvulos." The little ones who are humble.

7." In requiem tuam." To the place of thy repose, that is,

to the heavenly country, as Bellarmine with St. Basil understand it.

"

Benefecit tibi."

According to the Hebrew: Retri-

buit super te The Lord will recompense thee according to thy

good works, by giving thee eternal life, which is a crown of

justice. Thus again Bellarmine with St. Basil interprets the

words.

9. I hope, then, to find myself in the land of the living, far

from hell, where all are dead, and far from this world, where so

many are also dead through sin, and there I shall be happy,

occupied forever in pleasing the Lord,

PSALM II., WHICH is PSALM CXV. OF THE PSALTER.

This psalm does not differ from the preceding; but in it David shows

yet more his gratitude for the graces which he acknowledges that he has

received from his goodness.1

1. CREDIDI, propter quod i. I HAVE believed, there-locutus sum : ego autem humi- fore have I spoken : but I haveliatus sum nimis. been humbled exceedingly.

2. Ego dixi in excessu meo: 2. I said in my excess:Omnis homo mendax. Every man is a liar.

3. Quid retribuam Domino, 3. What shall I render to the

pro omnibus, quse retribuit Lord, for all the things that hemihi ? hath rendered to me ?

4. Calicem salutaris acci- 4. I will take the chalice of

piam, et nornen Domini in- salvation;and I will call upon

vocabo. the name of the Lord.

5. Votamea Domino reddam 5. I will pay my vows to thecoram omni populo ejus : pre- Lord before all his people :

1 This in the Hebrew text is joined to the foregoing psalm


tiosa in conspectu Domini precious in the sight of themors sanctorum ejus. Lord is the death of his saints.

6. O Domine, quia ego ser- 6. O Lord, for I am thy ser-

vus tuus : ego servus tuus, et vant : I am thy servant, andfilms ancillae tuae. the son of thy handmaid.

7. Dirupisti vincula mea: 7. Thou hast broken mytibi sacrificabo hostiam laudis, bonds : I will sacrifice to thee

et nomen Domini invocabo. the sacrifice of praise, and I

will call upon the name of theLord.

8. Vota mea Domino red- 8. I will pay my vows to the

dam in conspectu omnis pop- Lord in the sight of all his

uliejus: in atriis domus Do- people: in the courts of the

mini, in medio tui Jerusalem. house of the Lord, in the midstof thee, O Jerusalem.

1. This verse is clearly explained by St. Paul : Habentes autem

eumden spiritum fidei, sicut scriptum est : Credidipropter quodlocutus sum ; et nos credimus, propter quod et loqidmur But

having the same spirit of faith, as it is written : I believe, for

which cause I have spoken : we also believe, for which cause

we speak also (2 Cor. iv. 13.) Hence this explanation: Rest

ing on faith I have hoped in God ;and I therefore said : Thou

art my hope ;and this I said on beholding myself so deeply

humiliated and afflicted.

2. The following is the explanation given by Bellarmine,

with Euthymius : In my ecstasy when my spirit was raised to

the knowledge of the land of the living, I said that every man

is a liar, that is, that when men talk of this world s happiness

they only speak lies.

4. By the chalice of salvation St. Basil, St. Jerome, St.

Augustine, Theodoret, and Euthymius, according to Bellar

mine, understand the chalice of the Passion of Jesus Christ, of

which he himself spoke thus : Calicem quern dedit mihi Pater,

non bibam ilium ? The chalice which my Father hath given

me, shall I not drink it ? (John, xviii. n.) Hence this ex

planation : Having nothing to present to God for the graces

that he has bestowed upon us, I will offer him in thanksgiving

the sufferings of Jesus Christ, to which I will unite those that

I endure ; and I will always invoke the name of the Lord, that

he may enable me to bear my pains with patience.

6."

Quia ego servus tuus" That is : I will pay my vows to

Thee, for I am Thy servant.

Psalm IV.CXIX. of Psalter. 465

PSALM III., WHICH is PSALM CXVI. OF THE PSALTER.

This psalm invites all the people to praise the mercy and the faith

fulness of the Lord for having united them all in one and the sameChurch. It is thus that the Apostle interprets this psalm in his Epistle to the Romans (xv. 8-u).

1. LAUDATE Dominum om- i. O PRAISE the Lord, all yenesgentes : laudateeum omnes nations: praise him, all yepopuli : people.

2. Quoniam confirmata est 2. For his mercy is con-super nos misericordia ejus : firmed upon us; and the truthet veritas Domini manet in of the Lord remaineth forever,aeternum.

2. That is : He has multiplied upon us the effects of his

mercy ;and his faithfulness in the promises that he has made

to us shall never fail.1

PSALM IV., WHICH is PSALM CXIX. OF THE PSALTER.

David asks God to defend him against the calumnies of his enemiesand he complains that his exile is prolonged during the persecution of

Saul. This psalm is suitable to every Christian who struggling with

adversity looks forward to the end of his exile here on earth. -

1. AD Dominum cum tri- i. IN my trouble I cried tobularer clamavi: et exaudivit the Lord: and he heard me.me.

2. Domine, libera animam 2. O Lord, deliver my soulmeam a labiis iniquis, et a from wicked lips, and a deceit-

lingua dolosa. ful tongue.1

Mercy has reference to the Jews and the Gentiles; but the faithful

ness of the Lord does not properly regard only the Jews to whom alone

his promises were made.2 This psalm and those that follow till Psalm cxxxiii. inclusively,

bear each the title Canticum gradnum Son^s of Degrees ; a title the

meaning of which is not known. They are the fifteen psalms which in

the breviary are called Psalmigraduates Gradual Psalms. Many think

that they were chanted by the people while ascending the fifteen stepsof the Temple. However this may be, there are other degrees whichthe Holy Ghost seems to have particularly desired to put before us,

namely, the terrestrial Jerusalem, a figure of the two following; the

spiritual Jerusalem, or the Church militant; and the heavenly Jerusalem, or the Church triumphant. It is to this that we should tend bysighing after the end of our exile, and by invoking without ceasing the

help of the Lord as the Israelites did in their captivity in Babylon.

3


3. Quid detur tibi, aut quidapponatur tibi, ad linguamdolosam ?

4. Sagittse potentis acutae,cum carbonibus desolatoriis.

5. Heu mihi, quia incolatus

meus prolongatus est : habitavicum habitantibus Cedar : mul-tum incola fuit anima mea.

6. Cum his, qui oderunt

pacem, eram pacificus : cumloquebar illis, irnpugnabant megratis.

3. What greater evil canst thou have to fear, O my soul, than

that of a deceitful tongue ?

4. The shafts that go forth from the mouth of a man of

power are so sharp and hurtful that they are as burning coals

dealing destruction all around.

5." Cum habitantibus Cedar." That is : With barbarians.

Cedar, says Bellarmine, is a Hebrew word which means Swar-

tliiness.1

3. What shall be given to

thee, or what shall be added to

thee, to a deceitful tongue ?

4. The sharp arrows of the

mighty, with coals that laywaste.

5. Wo is me, that my so

journing is prolonged : I havedwelt with the inhabitants of

Cedar : my soul hath been longa sojourner.

6. With them that hated

peace I was peaceable : when I

spoke to them they foughtagainst me without cause.

PSALM V., WHICH is PSALM CXX. OF THE PSALTER.

Here the psalmist makes a just man speak, who lifts his eyes to the

blessed mountains, where is seated the holy city, and whence he hopes

for divine help.

1. LEVAVI oculos meos in

montes, unde veniet auxiliummihi.

2. Auxilium meum a Domino, qui fecit ccelum et ter

rain.

3. Non. det in commotionempedem tuum : neque dormitet

qui custodit te.

4. Ecce non dormitabit, ne

que dormiet, qui custoditIsrael.

1. I HAVE lifted up my eyesto the mountains, from whencehelp shall come to me.

2. My help is from the Lord,who made heaven and earth.

3. May he not suffer thy foot

to be moved : neither let himslumber that keepeth thee.

4. Behold he shall neitherslumber nor sleep, that keepeth Israel.

1 The Cedarians, whence the name Saracens, inhabited Arabia Pe-

traea. In the spiritual sense, says Gaume, this word designates world

lings, given up to error and corruption, and in the midst of whom the

devout soul has much to suffer.

Psalm V. CXX of Psalter. 467

5. Dominus custodit te, Do- 5. The Lord is thy keeper,minus protectio tua super ma- the Lord is thy protection,num dexteram tuam. upon thy right hand.

6. Per diem sol non uret te, 6. The sun shall not burn

ncque luna per noctem. thee by day : nor the moon bynight.

7. Dominus custodit te ab 7. The Lord keepeth theeomni malo : custodiat anirnam from all evil: may the Lordtuam Dominus. keep thy soul.

8. Dominus custodiat in- 8. May the Lord keep thytroitum tuum, et exitum tuum coming in and thy going out ;

ex hoc nunc, et usque in saecu- from henceforth now and for-

lum. ever.

3. The Lord will not suffer thee to fall, when thou hast re

course to him.

6. Thou wilt not have to car the burning of the sun, nor the

noxious influences of the moon. 1

8. May he protect thee in all thy doings, from the beginningto the end, now and forever.

1 We have several traits to remark in this beautiful description of the

care of divine Providence in regard to the faitHul man that confides in

his goodness. It not only watches his feet, v. 3, to preserve him from

falls and false steps, but it extends its attention to his whole person.

Inverses: "Protectio tua." According to the Hebrew, after Bellar-

mine: Umbraculum tuum. That is: God is to his servant as a port

able pavilion or a shield resting on his hand, and always ready to protect him against all that may be hurtful to him, the dangers of the

day and of the night, v. 6, or of prosperity and of adversity, the ene

mies that attack openly and those that remain hidden. See Psalm xc.

v. 4 to 6. In verse 8:" Introitum tuum et exitum tuum" The com

ing in and the going out, or the beginning and the end of every action,

of every undertaking, of every day of our whole life. According to the

Hebrew, as St. Jerome translates it, it is in an inverse order: Exitum

tuum et introitum tuum ; this applies especially to the departure from

the land of exile and to the entrance into our country.

468 Tuesday at Vespers.

Tuesday at Vespers.

PSALM I., WHICH is PSALM CXXI. OF THE PSALTER.

In this psalm is expressed the joy that the Jews felt when they heard

that they were to leave Babylon and be released from captivity. EveryChristian may use this psalm to stimulate his desires for heaven.

1. L^ETATUS sum in his, qusedicta sunt mihi : in domumDomini ibimus.

2. Stantes erant pedes no-

stri, in atriis tuis Jerusalem.3. Jerusalem, quae aedifica-

tur ut civitas : cujus partici-

patio ejus in idipsum.4. Illuc enim ascenderunt

tribus, tribus Domini : testi-

monium Israel adconfitendumnomini Domini.

5. Quia illic sederunt sedesin judicio, sedes super domumDavid.

6. Rogate quse ad pacemsunt Jerusalem : et abundantia

diligentibus te.

7. Fiat pax in virtute tua :

et abundantia in turribus tuis.

8. PropLer fratres meos, et

proximos meos, loquebar pacem de te :

9. Propter domum DominiDei nostri, quaesivi bona tibi.

1. I REJOICED at the thingsthat were said to me : We shall

go into the house of the Lord.2. Our feet were standing in

thy courts, O Jerusalem.3. Jerusalem, which is built

as a city : which is compacttogether.

4. For thither did the tribes

go up, the tribes of the Lord :

the testimony of Israel, to

praise the name of the Lord.

5. Because there seats havesat in judgment, seats upon thehouse of David.

6. Pray ye for the thingsthat are for the peace of Jerusalem : and abundance for

them that love thee :

7. Let peace be in thystrength : and abundance in

thy towers.8. For the sake of my breth

ren and of my neighbors, I

spoke peace of thee.

9. Because of the house of

the Lord our God, I have

sought good things for thee.

2. We rejoice at seeing our feet as if already arrived at the

threshold of thy gates.

3. "Ejus."Redundance common in the Hebrew. "In

idipsum." That is: Simul : Altogether."

Participated in

idipsum" Bellarmine explains : Charity which unites friends,

makes all goods common among them, and all become the

o of each.

Psalm II. CXXII. of Psalter. 469

4." Testimonium Israel" This is understood of the law by

which the Israelites were obliged at fixed periods to worshipGod in the Temple; but on applying it to heaven, it has refer

ence to the souls of the just, who will ascend thither to be

solely occupied in praising the Lord.

6. Pray for the prosperity of Jerusalem. May those that

love thee, O holy city, possess in thee the abundance of every

good.

9. Because thou art the house of the Lord, I desire for thee

an abundance of every good.

PSALM II., WHICH is PSALM CXXII. OF THE PSALTER.

Prayer that the Hebrews address to the Lord that he may put an end

to the captivity at Babylon. Thus does the Church in her persecu

tions implore deliverance from God. 1

1. AD te levavi oculos meos,

qui habitas in ccelis.

2. Ecce sicut oculi servorum,in manibus dominorum suo-

rum,3. Sicut oculi ancillre in

manibus dominse suse : ita

oculi nostri ad D o m i n u mDeum nostrum, donee mis-

ereatur nostri.

4. Miserere nostri Domine,miserere nostri, quia multum

repleti sumus despectione :

5. Ouia multum repleta est

anima" nostra : opprobriumabundantibus, et despectio

superbis.

1. To thee have I lifted upmy eyes, who dwellest in

heaven.2. Behold as the eyes of

servants are on the hands of

their masters,

3. As the eyes of the handmaid are on the hands of hermistress : so are our eyes untothe Lord our God, until hehave mercy on us.

4. Have mercy on us, OLord, have mercy on us : for

we are greatly filled with con

tempt.5. For our soul is greatly

filled : we are a reproach to the

rich, and contempt to the

proud.

1 In verses 2, 3." In manibus" St. Jerome translates : Admanum;

this agrees better with what follows:" Ad Dominant." Bellarmine

thus explains the comparison: When a servant or slave in fault is

punished he looks with fear and sadness at the hand of his master who

strikes him, and he seems even by his look to ask for mercy.


PSALM III., WHICH is PSALM CXXIII. OF THE PSALTER.

A hymn of thanksgiving which the Jews addressed to God after the

captivity at Babylon. Thus may the just man also address God after

his victory over a temptation.

1. NISI quia Dominus erat

in nobis, dicat nunc Israel :

nisi quia Dominus erat in nobis.

2. Cum exurgerent hominesin nos, forte vivos deglutissentnos :

3. Cum irasceretur furoreorum in nos, forsitan aquaabsorbuisset nos.

4. Torrentem pertransivitanima nostra : forsitan per-transisset anima nostra aquamintolerabilem.

5. Benedictus Dominus, quinon dedit nos in captionemdentibus eorum.

6. Anima nostra sicut passer erepta est de laqueo venan-tium.

7. Laqueus contritus est, et

nos liberati sumus.8. Adjutorium nostrum in

nomine Domini, qui fecit cce-

lum et terram.

1. IF it had not been thatthe Lord was with us, let Israel

now say : If it had not beenthat the Lord was with us,

2. When men rose up againstus, perhaps they had swallowed us up alive.

3. When their fury was enkindled against us, perhapsthe water had swallowed us up.

4. Our soul hath passedthrough a torrent : perhapsour soul had passed through awater insupportable.

5. Blessed be the Lord, whohath not given us, to be a preyto their teeth.

6. Our soul hath been delivered, as a sparrow out of thesnare of the fowlers :

7. The snare is broken, andwe are delivered.

8. Our help is in the name of

the Lord, who made heavenand earth.

3. "Aqua." That is, this their rage like a torrent of water.

4. We have happily passed through that torrent;but without

the assistance of God we could never have passed through so

great a flood.

PSALM IV., WHICH is PSALM CXXIV. OF THE PSALTER.

Released from the captivity at Babylon, the Jews receive the as

surance that God will never fail as long as they confide in him, to assist

them against their enemies.

1. Oui confidunt in Domino,sicut mons Sion : non com-movebitur in aeternum, quihabitat in Jerusalem.

2. Montes in circuitu ejus :

et Dominus in circuitu populi

1. THEY that trust in theLord shall be as mount Sion :

he shall not be moved foreverthat dwelleth in Jerusalem.

2. Mountains are roundabout it : so the Lord is round

Psalm V.CXXV. of Psalter. 471

sui, ex hoc nunc, et usque in

saeculum.

3. Ouia non relinquet Do-minus virgam peccatorum su

per sortem justorum : ut nonextendant justi ad iniquitatemmanus suas.

4. Benefac Domine bonis, et

rectis corde.

5. Declinantes a u t e m in

obligationes, adducet Dominuscum operantibus iniquitatem :

pax super Israel.

about his people, from henceforth now and forever.

3. For the Lord will notleave the rod of sinners uponthe lot of the just: that the

just may not stretch forth their

hands to iniquity.

4. Do good, O Lord, to thosethat are good, and to the upright of heart.

5. But such as turn aside

into bonds, the Lord shall lead

out with the workers of ini

quity : peace upon Israel.

2. Jerusalem shall be defended by the mountains that sur

round it, and his people shall ever be protected by the Lord

who will stand round about them.

5. The Lord will treat those that fail in their duties, depart

ing from the right way, as he treats the wicked; but Israel

shall always enjoy peace."

Obligationes." According to the

Hebrew and the Greek, as Bellarmine explains it with St.

Jerome and Euthymius: Pravitates, Obliquitates Crooked

ways. The prophet said, v. 4, that God will reward the just ;

he adds here that as to those that turn from an upright heart byengaging in crooked ways, by compounding with their con

sciences, shall end by finding themselves among the declared

enemies, in the midst of the evils that await them, while peacewith all its happiness shall be shared by the true servants of

God.

PSALM V., WHICH is PSALM CXXV. OF THE PSALTER.

This psalm contains the sighs of the Jews to be released from cap

tivity at Babylon. It is of service to sinners who wish to be de

livered from this slavery of sin, and to the just who sigh for the end

of their exile here on earth.

i. IN convertendo Dominus WHEN the Lord broughtcaptivitatem Sion : facti sumus back the captivity of Sion : wesicut consolati.

2. Tune repletum est gaudio

became like men comforted :

2. Then was our mouth filled

os nostrum: et lingua nostra with gladness: and our tongueexultatione.

3. Tune dicent inter Gentes :

Magnificavit Dominus facerecum eis.

with joy.

3. Then shall they sayamong the Gentiles : The Lordhath done great things forthem.


4. Magnificavit Do minus 4. The Lord hath done greatfacere nobiscum : facti sumus things for us: we are becomelaetantes. joyful.

5. Converte Domine capti- 5. Turn again our captivity,vitatem nostram, sicut torrens O Lord, as a stream in thein Austro. south.

6. Qui seminant in lacrymis, 6. They that sow in tears

in exultatione metent. shall reap in joy.

7. Euntes ibant et flebant, 7. Going they went andmittentes semina sua. wept, casting their seeds.

8. Venientes autem venient 8. But coming they shall

cum exultatione, portantes come with joyfulness, carryingmanipulos suos. their sheaves.

1. St. Jerome translates: Cum converteret Dominus captivi-

tatem Sion, facti sumus quasi somniantes. The verse is ex

plained thus : When the Lord shall bring forth Sion, or his

people from captivity, we shall be filled with such consolation

that we shall seem to be in a dream. 1

2. Then we shall be so full of joy that our tongue will break

forth in canticles of gladness.

4. And we, too, shall say : The Lord hath wrought great

things in our behalf; for this reason we rejoice.

5. Deliver us, then, O Lord ! from our captivity, and grant

that we may be consoled as are consoled those that dwell in the

South when there conies to them an abundance of water. 2

1

Interpreters that see in this psalm the expression of the joy of the

Jews after their deliverance take the verbs in the past tense, as they

are found in the Vulgate, but it seems to be more natural to under

stand them in the future; this is allowed by the Hebrew, and agrees

better with the verses 3 and 5. We remark the sequence of ideas: in

terior consolation, v. i; exterior joy, 2; universal admiration and

thanksgiving, 3,4; prayer to hasten this happy event, 5; courage in

waiting, sustained by the hopes of the fruits to be gathered; a wonder

ful figure, 6, 7, 8.

* There are some that explain this verse differently : Grant that we

return from exile in full numbers and with speed, as a current that car

ries everything with it when under the influence of the South wind.

Psalm LCXXVL of Psalter. 473

Wednesday at Vespers.

PSALM I., WHICH is PSALM CXXVI. OF THE PSALTER.

Returned from Babylon, the Jews had undertaken to rebuild the city

and the Temple, and as they were hindered from doing so by the in

cursions of their enemies, the prophet exhorts them to trust in God.

1. EXCEPT the Lord build

the house, they labor in vainthat build it.

2. Except the Lord keep the

city, he watcheth in vain that

keepeth it.

3. It is vain for you to rise

before light : rise ye after youhave sitten, you that eat thebread of sorrow.

4. When he shall give sleepto his beloved : behold chil

dren are the inheritance of theLord : their reward, the fruit

of the womb.5. As arrows in the hand of

the mighty : so the children of

them that have been shaken.6. Blessed is the man, that

hath filled his desire withthem : he shall not be confounded when he shall speakto his enemies in the gate.

3. In vain do you rise before daybreak, if the Lord does not

come to your aid ; moreover, you should not rise until youhave taken your repose, since you have eaten the bread of

sorrow, that is, you have lived in the midst of so great evils.

4." Cum dcderit dilectis suis somnum" After the Lord shall

have given to his beloved, that is, to his people, sleep, that is,

peace by means of the promised Redeemer. " Ecce hereditas

Domini, filti" Then shall appear the inheritance of Jesus

Christ the Lord, an inheritance that shall consist in the multi

tude of the children born in his Church according to the proph

ecy. Postula a me, et dabo tibigcntes hereditatem tuam Ask of

1. NISI Dominus sedifica-

verit domum, in vanum labor-

averunt qui aedificant earn.

2. Nisi Dominus custodierit

civitatem, frustra vigilat quicustodit earn.

3. Vanum est vobis ante lu-

cem surgere: surgite post-

quam sederitis, qui manducatis

panem doloris.

4. Cum dederit dilectis suis

somnum : ecce hereditas Domini, rilii : merces, fructus

ventris.

5. Sicut sagittse in manu po-tentis : ita filii excussorum.

6. Beatus vir qui implevitdesiderium suumexipsis: nonconfundetur cum loquetur ini-

micis suis in porta.

474 Wednesday at Vespers.

me, and I will give thee the Gentiles for thine inheritance (Ps.

ii. 8)."

Merces, fntctits ventris." The recompense of the Lord

shall be the fruit of the womb ;that is, these same children

shall be the recompense of Jesus Christ according to another

prophecy : Si posuerit pro peccato animam suam, videbit semen

longcevum\i he shall lay down his life for sin, he shall see a

long-lived seed (Is. liii. 10). This is well expressed in the

Greek version in this sense : The multitude of children shall

be the inheritance of the Lord, and the recompense of Jesus

Christ, who was properly the fruit of Mary s womb.

5. These children, tormented by persecutions, shall be against

their enemies as so many arrows in the hand of a strong man. 1

6. Blessed is he that shall see his desire satisfied by the birth

of so many children; he shall not suffer confusion when he

shall have to treat with his enemies before the gate of the city,2

that is, according to Bellarmine, at the last judgment, which

shall take place at the great gate or before the whole world,

when Jesus Christ shall confound the demons, who thought to

drag the whole human race down to hell.

PSALM II., WHICH is PSALM CXXVII. OF THE PSALTER.

The prophet announces to the Jews after their return from Babylon

the blessings that they will receive from God if they keep his laws.

These blessings are temporal; belong, properly speaking, to the just

under the Old Law. 3

i. BEATI omnes, qui timent i. BLESSED are all they that

Dominum, qui ambulant in fear the Lord, that walk in his

viis ejus. ways.

1 The holy souls, fruit of the Passion of Jesus Christ, and children of

the Church, always persecuted as their divine Spouse, are the arms

that the Almighty employs to combat and to overcome the errors and

bad passions of the world.

2 It is known that among the Orientals it was there that judgments

were rendered in the presence of the people assembled. See Psalm

Ixviii. 15.3 We may, however, see under these sensible images goods of a

higher order: the works of a just man are already a kind of posterity

that he leaves after him on earth; there are moreover spiritual children

in the souls that he has contributed, by prayer, by example, by word,

Psalm IILCXXVIIL of Psalter. 475

2. Labores manuum tuarum 2. For thou shalt eat the

quia manducabis : beatuses, et labors of thy hands: blessed

bene tibi erit. art thou, and it shall be weli

with thee.

3. Uxor tua sicut vitis 3. Thy wife shall be as a

abundans, in lateribus domus fruitful vine, on the sides of

tua;. thy house.

4. Filii tui sicut novellae 4. Thy children as olive

olivarum, in circuitu mensse plants, round about thy table,

tuse.

5. Ecce sicbenedicetur 5. Behold thus shall the

homo, qui timet Dominum. man be blessed that feareth the

Lord.

6. Benedicat tibi Dominus 6. May the Lord bless thee

ex Sion : et videas bona Jeru- out of Sion : and mayst thou

salem omnibus diebus vitse see the good things of Jeru-tuas. salem all the days of thy life.

7. Et videas filios filiorum 7. And mayst thou see thytuorum, pacem super Israel. children s children, and peace

upon Israel.

2. The labors of thy hands shall be blessed, for thou shalt

taste of their fruits ; thou shalt be happy and rest content.

3. Thy wife, living retired in thy house, shall be fruitful in

children as a vine abundant with grapes. "In lateribus." St.

Jerome translates: In penctralibus In the inner part.

6. "Ex Sion" That is: From heaven. 1

PSALM III., WHICH is PSALM CXXVIII. OF THE PSALTER.

Many interpreters refer this psalm to the time when the Jews, freed

from captivity, strove to rebuild Jerusalem. The psalmist exhorts the

people to put their trust in the Lord, who had already delivered them

from their past evils.

i. S/KPE expugnaverunt me i. MANY a time have theya juventute mea, dicat nunc fought against me from myIsrael. youth, let Israel now say.

in bringing them back or sustaining them or making them advance in

the way of salvation. In verse 2, the psalmist addresses himself to

each in particular, and we may remark that he does not make happiness

consist in the possession of riches.

1III these last two verses, according to Bellarmine, the Holy Ghost

promises the just man supreme blessing, the only true and perfect

happiness, which consists in seeing and possessing the sovereign Good

jn the heavenly Jerusalem during all eternity.

476 Wednesday a I Vespers.

2. Saepe expugnaverunt mea juventute mea : etenim nonpotuerunt mihl.

3. Supra dor sum meumfabricaverunl peccatores : pro-longaverunt iniquitatem suam.

4. Dominus Justus conciditcervices peccatorurn : confun-dantur, et convertantur re-

trorsum omnes, qui oderuntSion.

5. Fiant sicut fcenum tec-

torum, quod priusquam evel-

latur, exaruit :

6. De quo non i m p 1 e v i t

manum suam qui metit, et si-

nurn suum qui manipulos col-

ligit:

7. Et non dixerunt qui prae-teribant : Bencdictio Dominisuper vos : benediximus vobisin nomine Domini.

2. Many a time have theyfought against me from myyouth : but they could not/r^-z/#//over me.

3. The wicked have wroughtupon my back : they havelengthened their iniquity.

4. The Lord who is just will

cut the necks of sinners : let

them all be confounded andturned back that hate Sion.

5. Let them be as grassupon the tops of houses:which withereth before it be

plucked up.6. Wherewith the mower

filleth not his hand, nor hethat gathereth sheaves, hisbosom.

7. And they that passed byhave not said : The blessingof the Lord be upon you : wehave blessed you in the nameof the Lord.

1. Many times from my youth up I have been combated bymy enemies; thus the people of Israel should now speak.

1

2. "Etenim" St. Jerome translates: Sed. But they couldnot crush me.

3."

Fabricaverunt" According to the Hebrew, this word

signifies properly the repeated strokes on the anvil; hence the

more precise meaning would be : Sinners have struck on myback with repeated blows.

4. "Cervices." Their heads, that is, their pride. "Sion."

The people of Israel.

5." Ftant sicutfmum tectorum" Let them become as the

grass which grows on the roofs of houses. 2

1

Beginning similar to that of Psalm cxxiii."Expugnaverunt."

According to the Hebrew and the Greek, Beliarmine says: Angusti-avcrttnt, Bellaverunt. We easily recognize here in the people of Israel

the Church militant of all times.2Ordinary prediction under the form of imprecation, and remark

able comparison; that is: They shall be like the grass, not of the field,

but of the house-tops, which no one takes the trouble to pull out or

Psalm IV.CXXIX. of Psalter. 477

PSALM IV., WHICH is PSALM CXXIX. OF THE PSALTER.

This psalm expresses the lamentations of the Israelites who are yetprisoners at Babylon. It is suitable in the mouth of the sinner, who,groaning under the weight of his sins, implores aid from God.

1. DE profundis clamavi ad i. OUT of the depths I havete Domine: Domine exaudi cried to thee, O Lord: Lord,vocem meam. hear my voice.

2. Fiant aures tuae inten- 2. Let thy ears be attentivedentes, in vocem deprecationis to the voice of my supplica-meae. tion.

3. Si iniquitates observaveris 3. If thou, O Lord, wilt markDomine: Domine quis susti- iniquities; Lord who shallnebit ? stand it.

4. Quia apud te propitiatio 4. For with thee there is

est: et propter legem tuam merciful forgiveness: and bysustinui te Domine. reason of thy law, I have waited

for thee, O Lord.5. Sustinuit aninia mea in

5. My soul hath relied on hisverbo ejus: speravit anima word: my soul hath hoped inmea in Domino. the Lord.

6. A custodia matutina us- 6. From the morning watchque ad noctem : speret Israel even until night: let I.raelin Domino. hope in the Lord.

7. Ouia apud Dominum mi- 7. Because with the Lordsericordia: et copiosa apud there is mercy: and with himeum redemptio. plentiful redemption.

8. Et ipse redimet Israel, ex 8. And he shall redeem Israelomnibus iniquitatibus ejus. from all his iniquities.

i, 2. From the deep abyss of my miseries, I cry out to Thee,O Lord ; hear my prayer.

3. If Thou requirest a strict account of our sins, who will beable to endure it ?

4. But Thy mercy gives me courage, for in Thee there is anexhaustless fountain of compassion and goodness; and whatcauses me to hope in Thee is, that Thou makest it a law tohave pity on every sinner who in humility seeks Thy pardon.

5. My soul awaits the mercy of God, relying on his promise;thus having hoped in the Lord, it will not be confounded. 1

gather; for the sun dries it and makes it wither before it can developitself. In verse 7 reference is made to the ancient custom of addressing good wishes to the mowers; this could not be if there were question of the grass on the house-tops.

1 The psalm here enters a second part, repentant sinners are exhortednever to cease to hope in God, because he is full of mercy and faithful

478 Wednesday at Vespers.

6. From break of day, even until night, Israel will not cease

ti trust in the Lord.

7. The prophet points out here the foundation of all our

hopes, namely, the blood of Jesus Christ by which he was to

redeem the human race. He says : For mercy with God is

infinite;and he is well able to redeem us by abundant help

from our evils.

PSALM V., WHICH is PSALM CXXX. OF THE PSALTER.

David complains that Saul and his followers accuse him of being

proud, and calls God to witness against this calumny.

i. DOMINE non est exalta- i. LORD, my heart is notturn cor meum : neque elati puffed up : nor are my eyessunt oculi mei. haughty.

?. Neque ambulavi in mag- 2. Neither have I walked in

nis : neque in mirabilibus super great matters: nor in wonder-me : ful things above me.

3. Si non humiliter sentie- 3. If I was not humbly mind-bam : sed exaltavi animarn ed, but exalted my soul :

meam :

4. Sicut ablactatus est super 4. As a child that is weanedmatre sua, ita retributio in ani- is towards his mother, so re-

ma mea. ward in my soul.

5. Speret Israel in Domino, 5. Let Israel hope in theex hoc nunc, et usque in ssecu- Lord, from henceforth nowlum. and forever.

1. My God, Thou knowest that I have not had in my heart,

nor shown in my looks, proud sentiments.

2. That is : I have not conducted myself in such a manner as

is above my condition.

3. 4. If instead of thinking humbly of myself, I have been

exalted in mind above what is becoming, I am content to be

pun-ished, and treated as a babe that lies wailing at its mother s

breast when deprived of milk.

to his promises; he himself works out their redemption, and delivers

them from all their sins.

Psalm I.CXXXL of Psalter. 479

Thursday at Vespers.

PSALM I., WHICH is PSALM CXXXI. OF THE PSALTER.

King Salomon prays to God to come to dwell in the Temple which

is prepared for him, and at the same time to perform the promises that

David had received for the benefit of his descendants. It is believed

that this psalm was chanted when Salomon had the Ark borne into the

Temple which he had built. 1

1. MEMENTO Domine David,et omnis mansuetudinis ejus:

2. Sicut juravit Domino, vo-

tum vovit Deo Jacob :

3. Si introiero in tabernacu-lum domus meae, si ascenderoin lectum strati mei :

4. Si dedero somnum oculis

meis, et palpebris meis dormi-tationem,

5. Et requiem temporibusmeis: donee inveniam locumDomino, tabernaculum Deo

Jacob.6. Ecce audivimus earn in

Ephrata : invenimus earn in

campis silvae.

7. Introibimus in tabernaculum ejus: adorabimus in loco,

ubi steterunt pedes ejus.8. Surge Domine in requiem

tuam, tu et area sanctificationis

tuse.

9. Sacerdotes tui induantur

1. O LORD, remember David,and all his meekness:

2. How he swore to the Lord,he vowed a vow to the God of

Jacob.3. If I shall enter into the

tabernacle of my house : if I

shall go up into the bed wherein I lie:

4. If I shall give sleep to myeyes, or slumber to my eyelids.

5. Or rest to my temples ,

until 1 find out a place for the

Lord, a tabernacle for the Godof Jacob.

6. Behold we have heard of

it in Ephrata: we have foundit in the fields of the wood.

7. We will go into his taber

nacle: we will adore in the

place where his feet stood.

8. Arise, O Lord, into thyresting place: thou and the

ark, which thou hast sanctified.

9. Let thy priests be clothed

1 In reciting it let us represent to ourselves that we should be the

temple of the Holy Ghost, a sanctuary where Jesus Christ, through

holy Communion, comes to live in person with the Holy Trinity.

Represent to ourselves also the promises that we have made to God

and those that God has deigned to make to us.

480 Thursday at Vespers.

justitiam : et sancti tui exul-

tent.

10. Propter David servumtuum, non avert as faciemChristi tui.

11. Juravit Dominus Davidveritatem, et non frustrabitur

earn : De fructu ventris tui po-nam super sedem tuam.

12. Si custodierint filii tui

testamentum meum, et testi-

monia mea hsec, quae doceboeos :

13. Et filii eorum usque in

sseculum, sedebunt super se

dem tuam.

14. Quoniam elegit DominusSion: elegit earn in habitatio-

nem sibi.

15. Haec requies mea in sse

culum sieculi : hie habitabo,

quoniam elegi earn.

16. Viduam ejus benedicensbenedicam : pauperes ejus sa-

turabo panibus.17. Sacerdotes ejus induam

salutari : et sancti ejus exulta-

tione exultabunt.

1 8. Illuc producam cornu David, paravi lucernam Christonieo.

19. Inimicos ejus induamconfusione : super ipsum au-tem efflorebit sanctificatio mea.

with justice: and let thy saints

rejoice.10. For thy servant David s

sake, turn not away the face of

thy anointed.11. The Lord hath sworn

truth to David, and he will notmake it void: of the fruit of

thy womb I will set upon thythrone.

12. If thy children will keepmy covenant, and these mytestimonies which I shall teachthem:

13. Their children also for

evermore shall sit upon thythrone.

14. For the Lord hath chosenSion : he hath chosen it for his

dwelling.1 5. This is my rest forever

and ever : here will I dwell for

I have chosen it.

16. Blessing I will bless herwidow : I will satisfy her poorwith bread.

17. I will clothe her priestswith salvation : and her saints

shall rejoice with exceedinggreat joy.

1 8. There will I bring forth

a horn to David, I have pre

pared a lamp for my anointed.

19. His enemies I will clothe

with confusion : but upon himsnail my sanctification flourish.

2-5. While the Ark was still under the tent, David made to

God this vow, which he confirmed with an oath :

1I promise

not to enter my house, nor to give myself any repose, until I

have found a place for my Lord, which may be a dwelling

worthy of the Lord.

6."

Earn." That is : The Ark. 2

1"Si introiero . . ." Formula of oath. See Psalm Ixxxviii. 35.

2 The psalmist means that the Ark had no proper and fixed abode; it

had been three hundred and twenty-eight years in Ephrata, that is, at

Silo, in the land of Ephraim; it was afterwards, for seventy years (i

Psalm I.CXXXI. of Psalter. 48 1

7. But now we shall enter with joy his own tabernacle, and

we shall adore the Lord in this holy place where he has set his

feet, that is, where he has begun to dwell.

8. Arise, then, O Lord ! and enter the place of Thy repose,with the Ark of Thy sanctification, that is, the Ark by which

Thou hast been so glorified.

9. May Thy priests be invested with justice, that is, with

holiness, and all Thy holy ministers serve Thee with gladness.10. For the love of David, Thy beloved servant, reject not

his Son who is Thy Christ.1

12. "Testamentum." St. Jerome translates : Pactum. "Tes-

timonia mea." My precepts, tokens of my will.

13. If their descendants shall do likewise, they in perpetuityshall sit upon this same throne of Thine.

15. The Lord said: This is, etc.

1 6." Viditam ejus bencdicens benedicam" Here I will bless

the widow by succoring her abundantly.

17. I will vest with salvation, that is, I will sanctify her priests,

and her ministers shall live in joy.

18. Here I will cause the power of David to flourish; for I

have prepared for him a lamp, that is, a brilliant posterity.

19. Sancttficatio mea." That is : The sacred crown by which

I have sanctified him. 2

A ings, vii.), at Cariathiarim, a name that signifies City of Forests,

after having been seven months with the Philistines; and before being

transported (2 Kings, vi.) to Mount Sion it was for three months at the

house of Obededom, near Jerusalem.1 Christ, or the Anointed, that is, King Salomon: who, after having

asked for the ministers of the sanctuary interior and exterior sanctity,

now prays for himself by confiding in the merits of his father and in

the promises that God made to him, promises that he calls to mind

till the end of the psalm, as he calls to mind at the beginning the

promise of David.2 All these divine promises are absolute in reference to Jesus Christ

and his Church, but not in reference to what concerns the other chil

dren of David and his temporal kingdom.*

31


PSALM II., WHICH is PSALM CXXXII. OF THE PSALTER.

The prophet exhorts all the ministers of the sanctuary to live together

in peace, and to praise God with one accord by praying to him for the

people.

1. ECCE quam bonum, et i. BEHOLD how good and

quam jucundum habitare fra- how pleasant it is for brethrentres in unum : to dwell together in unity.

2. Sicut unguentum in capi- 2. 7/wlike the precious oint-

te, quod descendit in barbam, ment on the head, that ranbarbam Aaron, down upon the beard, the beard

of Aaron,

3. Quod descendit in oram 3. Which ran down to thevestimenti ejus : sicut ros Her- skirt of his garment: as the

mon, qui descendit in montem dew of Hermon, or that whichSion. descendeth upon mount Sion.

4. Quoniam illic mandavit 4. For there the Lord hathDominus benedictionem, et vi- commanded blessing, and life

tarn usque in sseculum. for evermore.

1. How useful and sweet it is for brethren to dwell togetherin perfect union!

2, 3. This union is like a perfumed ointment which, pouredon the head of Aaron, flowed down by his beard even to the

border of his vestment ; it is also like the dew that falls down

upon the mountains of Hermon and of Sion, and renders them

so fertile.1

1 The sense of this double comparison: Fraternal union is agreeable

and useful to all those that have the happiness to share in it; it is agree

able, as the most precious perfume, such as is used at the consecration

of bishops; it is useful, as the dew that descends upon arid hills to fer

tilize them. We believe that by Mount Sion must here be understood

not that of Jerusalem, but that which is beyond the Jordan near Hermon

(Deut. iv. 48); and in the Hebrew we find the plural: the mountains of

Sion. The Holy Ghost shows us in these images how the heavenly

favors and blessings are poured out on the assembly of the faithful,

that is, the Church, the members of which are united, i. At the con

secration of a bishop the holy oil, which is a figure of grace, flows from

the head to the beard, according to Bellarmine, and from the beard to

the vestment: the head is the chief prelate; the beard, according to

Bellarmine, are the prelates; the vestment is the faithful. 2. In the

same way, the dew that descends from heaven to fertilize the earth

extends from the high mountain of Hermon to the hills that sur

round it.

Psalm IILCXXXIV. of Psalter. 483

4. Because, where such a union reigns, God showers down

blessings in abundance, and vouchsafes the joy of a life that is

eternal.

PSALM III., WHICH is PSALM CXXXIV. OF THE PSALTER.

In this psalm the prophet exhorts the priests and the levites to praise

the Lord for his power, which so greatly distinguishes him from the

gods of the Gentiles, and to render him thanks for the benefits that he

has bestowed upon his people.

1. LAUDATE nomen Domini,laudate servi Dominum.

2. Qui statis in domo Domini, in atriis domus Dei nostri.

3. Laudate Dominum, quiabonus Dominus : psallite no-mini ejus quoniam suave.

4. Quoniam Jacob elegit sibi

Dominus Israel in possessio-nem -I M.

5. Ouia ego cognovi quodniagnus est Dominus, et Deusnoster prae omnibus diis.

6. Omnia quaecumque vo-

luit, Dominus fecit in ccelo, et

in terra, in mari, et in omnibus

abyssis.7. Educens nubes ab extre

me terrae : fulgura in pluviamfecit.

8. Qui producit ventos dethesauris suis : qui percussit

primogenita ^Egypti ab homi-ne usque ad pecus.

9. Et misit signa, et prodigiain medio tui ^Egypte : in Pha-raonem, et in omnes servos

ejus.10. Oui percussit gentesmul-

tas : et occidit reges fortes.

ir. Sehon regem Amorrhse-orum, et Og regem Basan, et

omnia regna Chanaan.

1. PRAISE ye the name of

the Lord, O you his servants,

praise the Lord.2. You that stand in the house

of the Lord, in the courts of

the house of our God.

3. Praise ye the Lord, for

the Lord is good : sing ye to

his name, for it is sweet.

4. For the Lord hath chosen

Jacob unto himself : Israel for

his own possession.

5. For I have known that theLord is great, and our God is

above all gods.6. Whatsoever the Lord

pleased he hath done, in

heaven, in earth, in the sea,

and in all the deeps.7. He bringeth up clouds

from the end of the earth : hehath made lightnings for therain.

8. He bringeth forth windsout of his stores : he slew the

first-born of Egypt from maneven unto beast.

9. He sent forth signs andwonders in the midst of thee,

O Egypt : upon Pharao, and

upon all his servants.

10. He smote many nations :

and slew mighty kings :

11. Sehon king of the

Amorrhites, and Og king of

Basan, and all the kingdomsof Chanaan.


12. Et dedit terram eorumhereditatem, hereditatem Is

rael populo suo.

13. Domine nomen tuum in

seternum : Domine memorialetuum in generationem et gene-rationem.

14. Quia judicabit Dominuspopulum suum : et in servis

suis deprecabitur.15. Simulacra Gentium ar-

gentum, et aurum, opera ma-nuum hominum.

16. Os habent, et non loquen-tur : oculos habent, et non vi-

debunt.

17. Aures habent, et non au-

dient: neque enim est spiritusin ore ipsorurn.

1 8. Similes illis fiant qui fa-

ciunt ea : et omnes, qui confi-

dunt in eis.

19. Domus Israel benediciteDomino : domus Aaron benedicite Domino.

20. Domus Levi benediciteDomino: qui timetis Dominum,benedicite Domino.

21. Benedictus Dominus ex

Sion, qui habitat in Jerusalem.

12. And gave their land for

an inheritance, for an inherit

ance to his people Israel.

13. Thy name, O Lord, is for

ever: thy memorial, O Lord,unto all generations.

14. For the Lord will judgehis people, and will be entreatedin favor of his servants.

1 5. The idols of the Gentilesare silver and gold, the worksof men s hands.

16. They have a mouth, but

they speak not : they have eyes,but they see not.

17. They have ears, but theyhear not : neither is there anybreath in their mouths.

1 8. Let them that make thembe like to them : and every onethat, trusteth in them.

19. Bless the Lord, O houseof Israel : bless the Lord, Ohouse of Aaron.

20. Bless the Lord, O houseof Levi : you that fear the

Lord, bless the Lord.21. Blessed be the Lord out

of Sion, who dwelleth in Jerusalem.

3. "S2tave." It is sweet on account of the blessings that he

pours on his creatures.

8. He makes the winds issue forth from the places where he

keeps them stored, as in a treasure-house, to use them when he

pleases ;he it is who in Egypt struck with death the first-born

of men and of beasts.

14. "Judicabit."That is: With a just judgment he will

punish the persecutors of his people."

Deprecabitur" Bel-

larmine says that this verb must be taken in a passive sense;

that is: Exorabitur. In his mercy he will be moved by their

prayers, and he will answer them. 1

15. The true God is all-powerful; but these idols hav<e no

power.2

1 See the canticle of Moses, v. 52 (Saturday at Lauds).2 We may see the same description in Psalm cxiii. 12-16.

Psalm IV.CXXXV. of Psalter. 485

17."

Neque enim est spiritus in ore ipsorum" That is : Theyhave no breath

; they did not show any sign of life.

19." Domus Israel." The family or people of Israel. 1

21. Blessed be the Lord who dwells in Jerusalem, and whopours forth his graces upon us from Mount Sion.

PSALM IV., WHICH is PSALM CXXXV. OF THE PSALTER.

The prophet exhorts the Israelites to thank the Lord for all the benefits that he has bestowed upon men, and especially upon the Jewishpeople.

1. CONFITEMINI Dominoquoniam bonus: quoniam in

aeternurn misericord ia ejus.2. Conntemini Deo deorum :

quoniam in aeternum miseri-cordia ejus.

3. Conntemini Domino do-minorum : quoniam in aeternum misericordia ejus.

4. Qui facit mirabilia magnasolus : quoniam in aeternummisericordia ejus.

5. Qui fecit ccelos in intel-

lectu : quoniam in aeternummisericordia ejus.

6. Qui firmavit terram superaquas : quoniam in aeternummisericordia ejus.

7. Qui fecit luminaria magna:quoniam in aeternum misericordia ejus.

8. Solem in potestatem diei :

quoniam in aeternum misericordia ejus.

9. Lunam, et Stellas in potestatem noctis : quoniam in aeternum misericordia ejus.

10. Qui percussit ^Egyptumcum primogenitis eorum : quoniam in aeternum misericordia

ejus.

1 After having portrayed the vanity of the worship of idols, the

prophet addresses himself to all those that acknowledge the true God,then in particular to priests, to levites, to the simple faithful, and calls

upon them never to cease to render him homage.

1. PRAISE the Lord, for he is

good : for his mercy endurethforever.

2. Praise ye the God of gods :

for his mercy endureth forever.

3. Praise ye the Lord of lords :


4. Who alone doth greatwonders : for his mercy endureth forever.

5. Who made the heavens in

understanding : for his mercyendureth forever.

6. Who established the earthabove the waters : for his mercyendureth forever.

7. Who made the greatlights: for his mercy endurethforever.

8. The sun to rule the day :


9. The moon and the stars torule the night: for his mercyendureth forever.

10. Who smote Egypt withtheir first-born : for his mercyendureth forever.


n. Qui eduxit Israel de me-dio eorum : quoniam in aeter-

num misericordia ejus.12. In manu potenti, et bra-

chio excelso : quoniam in aeter-

num misericordia ejus.

13. Qui divisit mare Rubrumin divisiones : quoniam in aeter-


14. Et eduxit Israel per medium ejus: quoniam in aeter-


15. Et excussit Pharaonem,et virtutem ejus in mari Rubro :


16. Qui traduxit populum su-

um per desertum . quoniam in

aeternum misericordia ejus.

17. Qui percussit reges mag-nos : quoniam in aeternum misericordia ejus.

1 8. Et occidit reges fortes,

quoniam in aeternum miseri

cordia ejus.

19. Sehon regem Amorrhae-orum : quoniam in aeternummisericordia ejus.

20. Et Og regem Basan : quoniam in aeternum misericordia

ejus.21. Et dedit terram eorum

hereditatem : quoniam in aeter

num misericordia ejus.22. Hereditatem Israel servo

suo : quoniam in aeternum misericordia ejus.

23. Quia in humilitate nostramemor fuit nostri : quoniam in

aeternum misericordia ejus.

24. Et redemit nos ab inimi-

cis nostris : quoniam in aeter


25. Qui dat escam omni car-ni : quoniam in aeternum misericordia ejus.

26. Confitemini Deo cceli :


11. Who brought out Israel

from among them : for his

mercy endureth forever.

12. With a mighty hand andwith a stretched-out arm : for

his mercy endureth forever.

13. Who divided the Red Seainto parts : for his mercy endureth forever.

14. And brought out Israel

through the midst thereof : for

his mercy endureth forever.

15. And overthrew Pharaoand his host in the Red Sea:for his mercy endureth forever.

16. Who led his peoplethrough the desert : for his


17. Who smote great kings :


1 8. And slew strong kings:for his mercy endureth forever.

19. Sehon king of theAmorrhites : for his mercy endureth forever.

20. And Og king of Basan :


21. And he gave their landfor an inheritance: for his


22. For an inheritance to his

servant Israel: for his mercyendureth forever.

23. For he was mindful of usin our affliction : for his mercyendureth forever.

24. And he redeemed usfrom our enemies: for his


25. Who giveth food to all

flesh : for his mercy endurethforever.

26. Give glory to the God of

heaven; for his mercy endureth forever.

Psalm V.CXXXVL of Psalter. 487

27. Confttemini Domino do- 27. Give glory to the Lord ofminorum : quoniam in acter- lords : for his mercy endurethnum misericordia ejus. forever.

1."

Confitemini" Render thanks to the Lord.

2. "Deo deorum" The true God of false gods.1

25. Omni carni" All men and beasts. 2

PSALM V., WHICH is PSALM CXXXVI. OF THE PSALTER.

This psalm shows us the Jews, who, captives at Babylon, bewail their

miseries and sigh for their return to Jerusalem. It is most suitable to

the Christian soul that mourns in this exile here below and desires to

go to its heavenly country.3

1. SUPER fluminaBabylonis, i. UPON the rivers of Baby-illic sedimus et flevimus: cum Ion, there we sat and wept:recordaremur Sion : when we rembered Sion :

2. In salicibus in m e d i o 2. On the willows in theejus, suspendimus organa nos- midst thereof, we hung up ourtra. instruments.

3. Ouia illic interrogaverunt 3. For there they that lednos, qui captives duxerunt us into captivity required ofnos, verba cantionum. us the words of songs.

4. Et qui abduxerunt nos : 4. And they that carried us1 Or: The God of all those that are called gods by any title whatso

ever. See Psalms xlix. and Ixxxi.2 The prodigies of the power, wisdom, goodness, and mercy of the

Lord, enumerated in this psalm, should represent to our mind those of

a higher order, such as the divine law, the Redemption, the Eucharist,the Church. We notice that the last two verses reproduce the beginning for the conclusion.

3 It is attributed to David in its very title; it is therefore a prophecy,and is written in a poetic style which one cannot too much admire.

We may distinguish in it four parts. The first, v. 1,2, portrays the

affliction of the Israelites in their captivity: oppressed by lively regretsat the remembrance of Jerusalem, which was so far from them, and all

devastated in punishment of their faults, they sit down in sadness and

weep; their citterns, according to the Hebrew word, are suspendedfrom the willow-tree as a sign of mourning. The second, v. 3-5,shows their indignation when, whether through curiosity or irony, theyare asked to sing their sacred hymns. The third, v. 6-8, is a protestation of

fidelity and love for Jerusalem, which is to be the first subject of

their joy, and that only when they will be able to celebrate their de

liverance. The fourth, in fine, is an imprecation or prediction againsttheir enemies.


Hymnum cantate nobis decanticis Sion.

5. Quomodo cantabimuscanticum Domini in terra ali-

ena?6. Si oblitus fuero tui Jeru

salem, oblivioni detur dexteramea.

7. Adhaereat lingua meafaucibus meis, sinon meminerotui:

8. Si non proposuero Jerusalem, in principio laetitise

mese.

9. Memor esto D o m i n e

filiorum Edom, in die Jerusalem :

10. Qui dicunt: Exinanite,exinanite usque ad fundamen-tum in ea.

11. Filia Babylonis misera :

beatus, qui retribuet tibi retri-

butionem tuam, quam retri-

buisti nobis.

12. Beatus, qui tenebit, et

allidet parvulos tuos ad pe-tram.

i."

Sedtmus"

away, said: Sin^ ye to us a

hymn of the songs of Sion.

5. How shall we sing the

song of the Lord in a strangeland ?

6. If I forget thee, O Jerusalem, let my right hand be

forgotten.7. Let my tongue cleave to

my jaws, if I do not remember thee :

8. If I make not Jerusalemthe beginning of my joy.

9. Remember, O Lord, thechildren of Edom, in the dayof Jerusalem :

10. Who say: Rase it, rase

it, even to the foundationthereof.

n. O daughter of Babylon,miserable : blessed shall he be

who shall repay thee thy payment which thou hast paid us.

12. Blessed he that shall

take and dash thy little ones

against the rock.

We sat down oppressed with sadness.

4. They said to us: Sing us one of those hymns which youwere used to sing on Mount Sion.

5. But we answered : How, etc.

6. If ever I forget thee, O Jerusalem ! in this bondage whereI now am, may my right hand become helpless.

1

7. 8. May my tongue be dried up and cleave to the roof of

my mouth, if I fail to be ever mindful of thee, O Jerusalem ! if

I do not make Jerusalem the beginning of all my joy, that is, if

I ever give myself to joy while I am afar from my fatherland.

9, 10. Bear in mind the barbarity which the Edomites showedon the day when they took Jerusalem, and said : Destroy it

entirely.1 The Israelites are here spoken of in the plural; now all the faithful

people speak in the singular, as one single man; they wish by a kind

of oath that their hand should immediately perish or become useless if,

forgetful of their dear Jerusalem, they would attempt to play on an in

strument to express their joy; they afterwards say the same thing of

the tongue, should they try to sing any hymn.

Psalm I.CXXXVIL of Psalter. 489

Friday at Vespers.

PSALM I., WHICH is PSALM CXXXVII. OF THE PSALTER.

In this psalm David thanks God for having heard his prayers and for

delivering him from the hands of his enemies. 1

1. CoNFiTEBORtibi Dominein toto corde meo : quoniamaudisti verba oris mei.

2. In conspectu Angelorumpsallam tibi : adorabo ad tem-plum sanctum tuum, et con-uteoor nomini tuo.

3. Super misericordia tua, etveritate tua : quoniam magni-ficasti super omne, nomensanctum tuum.

4. In quacumque die invoca-

verp te, exaudi me: multipli-cabis in anima mea virtutem.

5. Confiteantur tibi Domineomnes reges terrae : quia audi-erunt omnia verba oris tui.

6. Et cantent in viis Domini : quoniam magna est gloria Domini.

7. Quoniam excelsus Do-minus, et humilia respicit : etalta a longe cognoscit.

8. Si ambulavero in mediotribulationis, vivificabis me:et super iram inimicorum meo-

1. I WILL praise thee, O Lord,with my whole heart : for thouhast heard the words of mymouth.

2. I will sing praise to theein the sight of the angels : I will

worship towards thy holy temple, and I will give glory to thyname.

3. For thy mercy, and for

thy truth : for thou hast

magnified thy holy name aboveall.

4. In what day soever I shallcall upon thee, hear me ; thoushalt multiply strength in mysoul.

5. May all the kings of theearth give glory to thee: for

they have heard all the wordsof thy mouth.

6. And let them sing in theways of the Lord : for great is

the glory of the Lord.

7. For the Lord is high, andlooketh on the low : and thehigh he knoweth afar off.

8. If I shall walk in themidst of tribulation, thou wilt

quicken me : and Xhou hast

1 This whole psalm seems to us to apply very well to Jesus Christ

speaking in his own person and in that of his mystical body, as in Psalmxxxix. We may compare with it the prayer of our divine Saviour afterthe last supper (John, xvii.). It is no doubt in this sense that we reciteit at the Vespers of the feast of the Most Holy Redeemer and of thefeast of the Sacred Heart of Jesus.

4QO Friday at Vespers.

rum extendisti manum tuam, stretched forth thy handet salvum me fecit dextera tua. against the wrath of my ene

mies : and thy right hath savedme.

9. Dominus retribuet pro 9. The Lord will repay for

me: Domine misericordia tua me: thy mercy, O Lord, en-in saeculum : opera manuum dureth forever : O despise nottuarum ne despicias. the works of thy hands.

i. I will ever give thanks to Thee with my whole heart, be

cause Thou hast graciously heard my prayers.

3. I will praise Thy mercy and Thy faithfulness to Thypromises, because Thou hast made known how great above

everything else is Thy holy name. 1

4. Every time that I shall invoke Thee, hear me speedily by

augmenting in me the strength that I need to be able alwaysto serve Thee.

5." Audierunt omnia verba oris tut." They have been in

structed in all the words that Thou hast said, and Thou hast

brought them to pass.

6. Let them praise the ways pursued by the Lord; for very

great is his glory in fulfilling all his divine counsels.

7. Let them say that the Lord is high above all, and yet that

he does not disdain to look with gracious favor on things that

are mean and low, that is, on the humble ; while he knowsfrom afar off the things that are lofty, that is, he holds himself

aloof from the proud, and despises them.

8. If I find myself in the midst of tribulations, Thou wilt

give me strength to bear them in peace ; when my enemies

advanced upon me in rage, Thou didst stretch forth Thy hand,

and it saved me.

9." Domimis retribtiet pro me." The Lord will avenge him

self on those that persecute me.

1 "

Sanctum." According to the Greek, this word should be taken

"as a substantive, and according to the Hebrew, we should have: Ver-

buni. So that we should read: Magnificasti, super omne nomen,

sanctum tuum, or Verbum tuum ; and translate: Thou hast raised Thysaint or Thy incarnate Word above every name, or above every one that

bears Thy name. An interpretation that seems to agree well with the

text of the Apostle: Donavit illi nomen quod est super omne nomen

God hath given him a name which is above all names (Phil. ii. 9).

Psalm ILCXXXVIII. of Psalter. 497

PSALM II., WHICH is PSALM CXXXVIII. OF THE PSALTER.

The prophet shows here that the knowledge and the providence of

God extend to all things. He seeks, moreover, to induce us to unite

ourselves to the just, whom God enriches with blessings, and to detach

ourselves from sinners, whom his justice constrains him to punish.

1. DOMINE probasti me, et

cognovisti me : tu cognovistisessionem meam, et resurrec-

tionem meam.2. Intellexisti cogitationes

meas de longe : semi tarn

meam, et funiculum meum in-

vestigasti.

3. Et omnes vias meas prae-vidisti : quia non est sermo in

lingua mea.4. Ecce Domine tu cogno

visti omnia, novissima, et anti-

qua : tu formasti me, et po-suisti super me manum tuam.

5. Mirabilis facta est scien-

tia tua ex me : confortata est,

et non potero ad earn.

6. Quo ibo a spiritu tuo? et

quo a facie tua fugiam ?

7. Si ascendero in coelum, tu

illic es : si descendero in in-

fernum, ades.

8. Si sumpsero pennas meas diluculo, et habitavero in

extremis maris :

9. Etenim illuc manus tua

deducet me : et tenebit medextera tua.

10. Et dixi: Forsitan tene-

brae conculcabunt me : et noxilluminatio mea in deliciis meis.

11. Quia tenebrae non ob-

scurabuntur a te, et nox sicut

dies illuminabitur : sicut tene-

brae ejus, ita et lumen ejus.

12. Quiatu possedisti renes

1. LORD, thou hast provedme, and known me: thou hast

known my sitting down, and

my rising up.2. Thou hast understood my

thoughts far off: my path and

my line thou hast searched out.

3. And thou hast foreseen

all my ways : for there is no

speech in my tongue.4. Behold, O Lord, thou hast

known all things, the last andthose of old : thou hast formed

me, and hast laid thy hand

upon me.

5. Thy knowledge is becomewonderful to me : it is high,and I cannot reach to it,

6. Whither shall I go from

thy spirit? or whither shall I

flee from thy face ?

7. If I ascend up into heaven,thou art there: If I descendinto hell, thou art present.

8. If I take my wings earlyin the morning, and dwell in

the uttermost parts of the sea :

9. Even there also shall thyhand lead me : and thy righthand shall hold me.

10. And I said, Perhapsdarkness shall cover me : and

night shall be my light in mypleasures.

11. But darkness shall not

be dark to thee; and nightshall be as light as the day :

the darkness thereof and the

light thereof, are alike to thee.

12. For thou hast possessed

492 Friday at Vespers.

meos : suscepisti me de uteromatris meae.

13. Confitebor tibi quia ter-

ribiliter magnificatus es : mira-bilia opera tua, et anima meacognoscit nimis.

14. Non est occultatum osmeum a te, quod fecisti in

occulto: et substantia mea in

inferioribus terrse.

15. Imperfectum meum vi-

derunt oeuli tui, et in libro tuoomnes scribentur: dies forma-buntur et nemo in eis.

16. Mihi autem nimis ho-norificati sunt amici tui Deus:nimis confortatus est princi-

patus eorum.

17. Dinumerabo eos, et su

per arenam multiplicabuntur ;

exurrexi, et adhuc sum tecum.

1 8. Si occideris Deus pecca-tores : viri sanguinum decli-

nate a me :

19. Quia dicitis in cogita-tione : Accipient in vanitatecivitates tuas.

20. Nonne qui oderunt te

Domine, oderam : et superinimicos tuos tabescebam ?

21. Perfecto odio oderamillos : et inimici facti sunt mihi.

22. Proba me Deus, et scito

cor meum : interroga me, et

cognosce semitas meas.

23. Et vide, si via iniquitatisin me est : et deduc me in viaaeterna.

my reins : thou hast protectedme from my mother s womb.

13. I will praise thee, for

thou art fearfully magnified :

wonderful are thy works, andmy soul knoweth right well.

14. My bone is not hiddenfrom thee, which thou hastmade in secret : and my substance in the lower parts of theearth.

15. Thy eyes did see my im

perfect being, and in thy bookall shall be written : days shall

be formed, and no one in them.1 6. But to me thy friends, O

God, are made exceedinglyhonorable : their principalityis exceedingly strengthened.

17. I will number them, and

they shall be multiplied abovethe sand : I rose up, and amstill with thee.

1 8. If thou wilt kill the

wicked, O God : ye men of

blood, depart from me :

19. Because ye say in

thought : They shall receive

thy cities in vain.

20. Lord, have I not hatedthem, that hated thee : and

pined away because of thy enemies?

21. I have hated them witha perfect hatred : and they arebecome enemies to me.

22. Prove me, O God, andknow my heart : examine me,and know my paths.

23. And see if there be in

me the way of iniquity : andlead me in the eternal way.

i." Tu cognovistt sessionem meam et resurrectionem meam"

Thou hast known perfectly the time when I should sit downand when I should rise up, that is, when I should take reposeand when I should work; this taken in a moral sense maymean : the time when I should be humbled and when exalted.

Psalm ILCXXXVIIL of Psalter. 493

Bellarmine says that this verse may well be applied to JesusChrist, speaking of his death and of his resurrection, as, in

deed, the Church does apply it on Easter Sunday in the Introit.

2." Semitam meant et funiculum meum." The path that I

should follow, and the term at which I should arrive. 1

3. Thou hast foreseen my ways, that is, my actions, before

my tongue has uttered a word to reveal them. 2

4. Thou hast known all things that concern me, whether old

or new; for Thou hast formed me; Thou hast busied Thyhands to create me, and make me Thy servant. 3

5. "Ex me." A Hebraism, says Bellarmine, for Super meAbove, beyond me

; this is explained by the following words :

"

Confortatus est, et non potero ad earn." That is: Thy knowl

edge is too high for me to comprehend it.

6. "A spiritu tuo." That is: Away from Thy knowledge."A facie tua." Away from Thy gaze.

7. 8, 9. That is : Thou art in every place through Thy immensity, and Thou exercisest everywhere Thy power. I shall beunable to free myself.

4

10. St. Jerome translates this verse thus: St dixcro : Fortetenebra opertsnt me ; nox quoqite lux erit circa me. Hence theverse is thus explained : If I should say that perhaps darknesswill hide me from Thy eyes, I should deceive myself; for nightfrom Thy eyes is a light that surrounds me, and discovers to

Thee all my actions. But we may also, as Bellarmine observes,

explain the words of the Vulgate in this manner: If 1 should

1 " Delonge." Long before, from eternity.

"

Funiculum" St.

Augustine translates: Limitem.2 "

Quia non est sermo in lirtgua mea." Bellarmine says that here

should be supplied: Quern tu non prcevideris Which Thou hast not

foreseen. Hence it means: For my tongue does not utter any wordthat Thou hast not foreseen. Thou knowest them, v. 2, 3, all mythoughts, all my words, all my actions.

"

Posuisti super me mamini tuam" That is, according to Bellar

mine: After having formed me, Thou didst not abandon me; but Thouhast placed and constantly keep Thy hand upon me, to lead, protect,and preserve me; without which I should have fallen back into nothingness.

4 In ipso enim vivinius , et movcmur, et sumus-r-Yor in him we live

and move and are (y/f .r. .\vii. 28).


hide myself in the darkness of the night in order not to be seen,

while indulging in pleasures so shameful as shun the light of

day, still I could not for all that withdraw myself from Thy gaze.12.

" Renes meos" That is: The most inward parts of mybody, and consequently my affections and my desires.

13. O Lord! I will praise Thee always, because Thou hast

made me know Thy greatness in a fearful manner, that is, Thouwho commandest respect and a holy fear in Thy admirable

works which my soul knows too well not to be greatly impressed.

14. Of all that Thou hast in secret formed within me, that is,

my bowels and bones, nothing is hidden before Thee ; so that

the whole substance of my body is known to Thee, as also

whatever is hidden in the deepest bowels of the earth.

15. Thy eyes have seen my imperfection, that is, my body,when it was shapeless, without distinction of members

;for in

Thy book, that is, in Thy mind, all men are found written, so

that Thou knowest what is to become of them. The meaningis brought out better by what follows :

" Dies formabuntur, et

nemo in eis." Menochius explains: Days shall succeed to

days, and not one of them shall be missing in Thy book so as

to escape Thy knowledge.1

16." Mi /iz." To my mind, according to my judgment.

Thou honorest and Thou exaltest Thy enemies in callingthem to enjoy eternal glory when they shall be made princesof the eternal kingdom.

17." Exsurrexi.

"

According to the Hebrew: EvigilaviHave wakened from sleep.

" Adhnc sum tecum." That is : I

am united with Thee up to the present moment, and I hope to

continue thus united till the end.

18. 19. I know, on the other hand, that Thou wilt destroy the

wicked, and I say to them : Men of blood, depart from me ; for

you say in your thought, that is, among yourselves : In vain, OLord ! will Thy servants occupy the cities that Thou hast giventhem.

22, 23. Prove me, and penetrate all the affections of my heart ;

interrogate me, that is, examine me and weigh all my ways, all

my actions, and if Thou seest that I am in the way of iniquity,

1 " In perfectum meum." St. Jerome translates: Informem adhucme. The second and the third part of the verse are very obscure, and

they give occasion to very different interpretations.

Psalm IILCXXXIX. of Psalter. 495

do Thou lead me into the eternal way, that is, make me walk

by that way which will bring me to the possession of eternal

good.1

PSALM III., WHICH is PSALM CXXXIX. OF THE PSALTER.

David implores help from God against Saul, and against those that

spoke calumniously of him to that prince.2

1. DELIVER me, O Lord,from the evil man : rescue mefrom the unjust man.

2. Who have devised ini

quities in their hearts : all the

day long they designed battles

3. They have sharpenedtheir tongues like a serpent :

the venom of asps is undertheir lips.

4. Keep me, O Lord, fromthe hand of the wicked : andfrom unjust men deliver me.

5. Who have proposed to

supplant my steps : the proudhave hidden a net for me.

6. And they have stretchedout cords for a snare : theyhave laid for me a stumbling-block by the way side.

7. I said to the Lord : thouart my God : hear, O Lord, thevoice of my supplication.

8. O Lord, Lord, the strengthof my salvation : thou hast

overshadowed my head in the

day of battle.

1 What the psalmist said in the beginning God had done in his be

half, he begs him in concluding to do always till he arrived at the ob

ject of all his desires.

2 Such is, says Bellarmine, the opinion of Theodoret, followed by more

modern interpreters; but according to the ancient Fathers, St. Hilary,

St. Jerome, St. John Chrysostom, St. Augustine, this psalm is a prayer

of the mystical body of Jesus Christ against the devil and his agents. It

is without doubt in this sense that the Church recites them in the Ves

pers of the three days of the Holy Week, as also in the Office of the

Commemoration of the Passion and in that of the Five Wounds.

1. ERIPE me Domine abnomine malo : a viro iniquoeripe me.

2. Qui cogitaverunt iniqui-tates in corde : tota die con-stituebant prselia.

3. Acuerunt linguas suassicut serpentis : venenum aspi-dum sub labiis eorum.

4. Custodi me Domine demanu peccatoris : et ab homi-nibus iniquis eripe me.

5. Qui cogitaverunt sup-plantare gressus meos : ab-sconderunt superbi laqueummi hi :

6. Et funes extenderunt in

laqueum : juxta iter scandalum

posuerunt mihi.

7. Dixi Domino : Deus meuses tu : exaudi Domine vocemdeprecationis meae.

8. Domine, Domine virtussalutis mese : obumbrasti supercaput meum in die belli :

49<5 Friday at Vespers.

9. Ne tradas me Domine ad e s i d e r i o meo peccatori :

cogitaverunt contra me, ne de-

relinquas me, ne forte exal-

tentur.

10. Caput circuitus eorum :

labor labiorum ipsorum operieteos.

11. Cadent super eos carbo-

nes, in ignem dejicies eos: in

miseriis non subsistent.

12. Vir linguosus non di-

rigetur in terra: virum injus-tum mala capient in interitu.

13. Cognovi quia faciet Do-minus judiciurn inopis : et

vindictam pauperum.14. Verumtamen justi con-

fitebuntur n o m i n i tuo : et

habitabunt recti cum vultu tuo.

9. Give me not up, O Lord,from my desire to the wicked :

they have plotted against me ;

do not thou forsake me, lest

they should triumph.10. The head of them com

passing me about : the laborof their lips shall overwhelmthem.

11. Burning coals shall fall

upon them ;thou wilt cast

them down into the fire : in

miseries they shall not be able

to stand.12. A man full of tongue

shall not be established in theearth : evil shall catch the un

just man unto destruction.

13. I know that the Lordwill do justice to the needy,and will revenge the poor.

14. But as for the just, theyshall give glory to thy name :

and the upright shall dwellwith thy countenance.

5, 6. That is : They use every means in their power to make

me fall into their hands.

8."

Obnmbrasti" Thou hast extended Thy shadow, Thyprotection.

9." Ne tradas me . . . peccatori Bellarmine renders these

words thus : Ne stnas me tradi . . . dccmoni Suffer me not to

be given over to the devil. The verse, then, is explained as

follows : Permit not that, drawn by my concupiscence, I give

myself over into the hands of the enemy. These enemies have

no other thought than to injure me ; do not Thou abandon melest they should boast of having conquered me.

10. If Thou dost assist me, the whole force of their wiles with

which they seek to circumvent me in various ways, and the evil

they strive so hard to do me by their calumnies, all this will

cover their own selves by falling back upon them. 1

1 The psalmist predicts in this verse, joined to the two following, the

eternal loss of the wicked, and in the last two the eternal happiness of

the just.

Psalm IV.CXL. of Psalter. 497

ir."

Carbones." Burn ing coals, that is, the afflictions that theydevised for me. "

/;/ iniseriis non subsistent" Their miseries

shall be such that they will not fail to be crushed by them.12. The man that makes an ill use of his tongue to lie, to

detract, and to injure his neighbor ; and the evils that shall

afflict him, far from making him gain merit by patience, will

only serve to sink him deeper in eternal death.

14. "Cum wtltu tuo." That is: In that blessed kingdomwhere they shall see Thy beautiful face.

PSALM IV., WHICH is PSALM CXL. OF THE PSALTER.

The psalmist implores the Lord to protect him from his enemies; he

also prays God to preserve him from such faults as may render his

prayers useless. 1

1. DOMINE clamavi ad te,

exaudi me : intende voci meae,cum clamavero ad te.

2. Dirigaturoratio measicutincensum in conspectu tuo :

elevatio manuum mearumsacrificium vespertinum.

3. Pone Domine custodiamori meo : et ostium circum-stantiae labiis meis.

4. Non declines cor meumin verba malitiae, ad excusandasexcusationes in peccatis.

5. Cum hominibus operan-tibus iniquitatem : et non com-municabo cum electis eorum.

6. Corripiet me Justus in

misericordia, et increpabit me :

oleum autem peccatoris nonimpinguet caput meum.

7. Quoniam adhuc et oratiomea in beneplacitis eorum :

absorpti sunt juncti petrse ju-dices eorum.

1. I HAVE cried to thee, OLord, hear me : hearken to myvoice, when I cry to thee.

2. Let my prayer be directedas incense in thy sight: the

lifting up of my hands, as

evening sacrifice.

3. Set a watch, O Lord, before my mouth : and a doorround about my lips.

4. Incline not my heart toevil words; to make excuse,in sins.

5. With men that woik ini

quity : and I will not communicate with the choicest of

them.6. The just man shall cor

rect me in mercy, and shall

reprove me : but let not the oil

of the sinner fatten my head.

7. For my prayer also shall

still be against the things withwhich they are well pleased :

their judges falling upon the

rock have been swallowed up.1 The same subject as in the preceding psalm. It is still, according

to Bellarmine and other interpreters, the society of the faithful, or each

one of its members, that speak. Here is what the Holy Ghost makesus ask of God: the grace of praying well, v. 2; discretion in our words,v. 3; simplicity of heart, v. 4; finally, flight from bad companions and

association with virtuous persons.

32


8. Audient verba mea quo- 8. They shall hear my words,niam potuerunt : sicut crassi- for they have prevailed : as

tudo terrae erupta est super when the thickness of the earthterram. is broken up upon the ground :

9. Dissipata sunt ossa nos- 9. Our bones are scatteredtra secus infernum : quia ad te by the side of hell. But to

Domine, Domine oculi mei : thee, O Lord, Lord, are myin te speravi, non auferas ani- eyes : in thee have I put mymam meam. trust, take not away my soul.

10. Custodi me a laqueo, 10. Keep me from the snare,

quem statuerunt mihi : et a which they have laid for me,scandalis operantium iniquita- and from the stumbling-blockstern. of them that work iniquity.

11. Cadent in retiaculo ejus u. The wicked shall fall in

peccatores : singulariter sum his net: I am alone until I

ego donee transeam. pass.

2. May my prayer ascend to Thee as the smoke of innocence

rises in Thy sight ; and when I lift my hands to Thee* to implore

Thy help may this be acceptable to Thee as the sacrifice that

is offered to Thee at evening time.

3. That is : Permit not that any inconsiderate word escapeme that could cause Thee displeasure.

4,5. And if even through weakness I should offend Thee,

suffer me not to speak maliciously by seeking to excuse myins. This is what wicked men do

;but I do not wish to have

part with them, nor share in the disorders that are their chief

delight.

6. That is : I prefer the charitable corrections and reproachesof the just to the flatteries of the wicked.

7. This verse is very obscure ; according to St. John Chry-sostom it is thus explained : I will not only have no communication with the wicked, but moreover my prayer to God is that

he will not allow me to find delight in those things that please

them; they will perish along with their judges, that is, their

chiefs who lead them on to evil ; these indeed have already

perished by striking against the rock which has caused their

wreck.

8. This verse is also very obscure ;it is thus explained : I

1 Incense was to be burnt twice a day, morning and evening, before

the Lord on the altar of incense (Exod. xxx. 7). Likewise two lambs

were to be offered, one in the morning, and one in the evening (Exod.

xxxix. 8").

Psalm V.CXLI. of Psalter. 499

hope nevertheless that they will hear my words;for they are

such as will have power to make them repent, and as the

hardened earth yields to the spade and is broken up, so their

obstinacy will be. broken and yield to my persuasions.

9. Our bones have been scattered, that is, our strength is

weakened, so that we find ourselves as it were on the brink of

the grave ; but, O Lord, my eyes turn to Thee;in Thee have I

put my hopes, give me not up to death.

ii. The wicked ones shall be caught in the snares that theylaid for me ; for myself, I hope to be in a special manner protected by Thee until I am out of danger.

1

PSALM V., WHICH is PSALM CXLI. OF THE PSALTER.

According to interpreters, this psalm is the prayer that David, hidingin the cave of Odollam, addressed to God in order to be delivered fromthe imminent danger in which he found himself. 2

1. VOCE mea ad Dominum i. I CRIED to the Lord withclamavi : voce mea ad Dorni- my voice : with my voice I

num deprecatus sum : made supplication to the Lord.2. Effundo in conspectu ejus 2. In his sight I pour out my

orationem meam, et tribula- prayer, and before him I de-tionem meam ante ipsum clare my trouble,

pronuntio.1 The expression Excusare excusationes is, according to Bellarmine,

a Hebraism for Facere excusationes. Thus we say: Prceliari prcelia, Ju-dicare judida, io>* facere prcelia, judicia. "Cum electis." Accordingto the Hebrew, says the same interpreter: Cum dulcibus cibis Withtheir dainties: and St. Jerome translates: Indcliciis. That is: In their

feastings, their pleasures." In retiaculo

ejus." The pronoun Ejus is

variously interpreted; some take it for Sito ; but others refer it either

to Iniquitatem which precedes, or to God, or to the devil."

Singulari-ter" According to the Greek: Solitarie. That is: Isolated far from

people of a bad life; this agrees with the second part of verse 5.2 Title of the psalm: Intcllectus David, Cum esset in spelunca, oratio

Of understanding for David; a prayer when he was in the cave.

Some think that there is here question of the Grotto of Odolla, others

of that of Engaddi (i Kings, xxii. and xxiv.). The whole psalm well

applies to David, but much better to Him of whom he was a figure;

and it is this sense that the prophet seems to us to have chiefly in

view: first, v. 1-4, we recognize our Lord in his agony in the Gardenof Olives; then, v. 5-9, we see him in the hands of his enemies, be

trayed, abandoned, denied by his friends; finally, v. 10, he is in the

tomb surrounded by a guard, awaiting his resurrection.


3. In deficiendo ex me spi-ritum meum, et tu cognovistisemitas meas.

4. In via hac, qua ambu-labam, absconderunt laqueummihi.

5. Considerabam ad dexte-ram et videbam : et non erat

qui cognosceret me.

6. Periit fuga a me, et nonest qui requirat animam meam.

7. Clamavi ad te Domine,dixi : Tu es spes mea, portiomea in terra viventium.

8. Intende ad deprecatio-nem meam: quia humiliatussum nimis.

9. Libera me a persequen-tibus me : quia confortati sunt

super me.10. Educ de custodia ani

mam meam ad confitendumnomini tuo : me expectant jus-ti, donee retribuas mihi.

3. Seeing that I have not the strength to resist my enemies,

I have recourse to Thee, my God, who knowest how perilous

are the ways that I have to tread.

5. I turned to my right hand l to see whether any one would

help me; and I found not even one who seemed to know me.

6. It is not permitted me to save myself even by flight, and

there is no one to have a care of my life.

7. "Portio mea." My portion, that is, my inheritance, all

my goods.10. Take me out of this prison, in order that I may be able

to praise Thy name ; the just await me, till Thou restore to methe freedom which I desire.

3. When my spirit failed me,then then knewest my paths.

4. In this way wherein I

walked, they have hidden asnare for me.

5. I looked on my righthand, and beheld, and therewas no one that would knowme.

6. Flight hath failed me : andthere is no one that hath re

gard to my soul.

7. I cried to thee, O Lord ;

I said : Thou art my hope, myportion in the land of the

living.8. Attend to my supplica

tion : for I am brought verylow.

9. Deliver me from my persecutors ; for they are strongerthan I.

10. Bring my soul out of

prison, that I may praise thyname: the just wait for me,until thou reward me.

1 The friend, or he that comes to our assistance, that protects, is re

garded as placed on the right: Dexter : Propitious, favorable.

Psalm L CXLIII. of Psalter. 501

Saturday at Vespers.

PSALM I., WHICH is PSALM CXLIII. OF THE PSALTER.

David returns thanks to the Lord for his victory gained over Goliath,

and for all the other benefits that he had received; he also begs him for

strength to vanquish the Philistines. 1

i. BLESSED be the Lord myGod, who teacheth my handsto fight, and my fingers to war.

1. BENEDICTUS DominusDens meus, qui docet manusmeas ad praelium, et digitosmeos ad bellum.

2. Misericord ia iiij i, ct re-

fugium meum : susccptor meus,et liberator meus :

3. Protector meus, et in ipso

speravi : qui subdit populummeum sub me.

4. Domine quid est homo,quia innotuisti ei ? aut filius

hominis, quia reputas eum ?

5. Homo vanitati similis fac-

tus est : dies ejus sicut umbrapraetereunt.

6. Domine incl ina ccelos

tuos, et descende : tange mon-tes, et fumigabunt.

7. Fulgura coruscationem,ct dissipabis eos : emitte sagit-tas tuas, et conturbabis eos :

8. Emitte manuni tuam dealto, eripe me, et libera me de

aquis multis : de manu filiorum

alienorum.

9. Quorum os locutum est

vanitatem : et dextera eorum,dextera iniquitatis.

1 The title of the psalm is: Psalmus David adversus Goliath Apsalm of David against Goliath. Under these figures we may see with

the holy Fathers Jesus Christ and his Church triumphing over the

devil and his agents, and also the just man fighting against his spiritual

enemies, interior and exterior.

2. My mercy, and my refuge :

my support, and my deliverer :

3. My protector, and I have

hoped in him : who subdueth

my people under me.

4. Lord, what is man, thatthou art made known to him ?

or the son of man, that thoumakest account of him ?

5. Man is like to vanity : his

days pass away like a shadow.

6. Lord, bow down thyheavens and come down :

touch the mountains, and theyshall smoke.

7. Send forth lightning, andthou shalt scatter them : shootout thy arrows, and thou shalt

trouble them.8. Put forth thy hand from

on high, take me out and deliver me from many waters :

from the hand of strange chil

dren.

9. Whose mouth hath spokenvanity : and their right hand is

the right hand of iniquity.

502 Saturday at Vespers.

10. Deus canticum novumcantabo tibi : in psalterio de-

cachordo psallam tibi.

11. Qui das salutem regibus :

qui redemisti David servumtuum de gladio maligno : eripeme.

12. Et erue me de manufiliorum alienorum, quorum os

locutum est vanitatem : et

dextera eorum, dextera ini-

quitatis :

13. Quorum filii, sicut no-

vellae plantationes in juventutesua.

14. Filiae eorum compo-sitae : circumornatae ut simili

tude templi.

15. Promptuaria eorum plena, eructantia ex hoc in illud.

1 6. Oves eorum fcetosae,

abundantes in egressibus suis :

boves eorum crassae.

17. Non est ruina maceriae,

neque transitus : neque clamorin plateis eorum.

1 8. Beatum dixerunt popu-lum, cui baec sunt : beatus

populus, cujus Dominus Deus

ejus.

10. To thee, O God, will I

sing a new canticle : on the

psaltery and an instrument of

ten strings will I sing praises to

thee.

11. Who givest salvation to

kings; who hast redeemed thyservant David from the malicious sword : deliver me.

12. And rescue me out of

the hand of strange children,whose mouth hath spokenvanity : and their right hand is

the right hand of iniquity ;

13. Whose sons are as newplants in their youth.

Their daughters deckedadorned round aboutthe similitude of a tem-

14out ;

after

pie:

15. Their storehouses full

flowing out of this into that.

16. Their sheep fruitful in

young, abounding in their

goings forth : their oxen fat.

17. There is no breach of

wall, nor passage : nor cryingout in their streets.

1 8. They have called the

people happy, that hath these

things: but happy is the

people whose God is the Lord.

5. Man is rot vanity, since he is Thy creature; but his little

ness is such that he is like unto vanity; the days of his life

pass by as a shadow. 1

6. Come down to defend me from my enemies; place Thypowerful hand on these proud mountains, and they shall pass

away in smoke. 2

The shadow has no consistency; it changes and is dissipated with

out leaving any trace; such is the life of man upon earth, such is manhimself (Job, xiv. 2). And still God has had the goodness to make

something great of him; see Psalm viii. 5. We may compare this with

what is said in Psalm xxxviii. 7.

2 We may see, for these figurative expressions, Psalms xvii. n, and

ciii. 33.

Psalm II. CXLIV. of Psalter. 503

8. Stretch forth Thy hand from the height of heaven, save

me, and deliver me from the hands of these foreign foes,1 who

rush forward like a torrent of water to swallow me up.

9. Their mouth utters words only of vanity and pride ;and

their hands work naught but iniquity.

10. Save me, and I will celebrate Thy praises in thanksgiving.18.

" fieatus populus" Understood: As for us, we say:

Blessed the people, etc.

PSALM II., WHICH is PSALM CXLIV. OF THE PSALTER.

The psalmist here exalts the perfection of God, and especially his

goodness and mercy.2

1. EXALTABO te Deus meusRex : et benedicam nomini tuoin saeculum, et in saeculum sae-

culi.

2. Per singulos dies benedicam tibi : et laudabo nomentuum in saeculum, et in saecu-

lum sajculi.

3. Magnus D o m i n u s et

laudabilis nimis : et magnitu-dinis ejus non est finis.

4. Generatio et generatiolaudabit opera tua : et poten-tiam tuam pronuntiabunt.

5. Magnificentiam gloriaesanctitatis tuse loquentur: et

mirabilia tua narrabunt.

6. Et virtutem terribilium

tuorum dicent: et magnitu-dinem tuam narrabunt.

1. I WILL extol thee, O God,my king: and I will bless thyname forever ; yea forever andever.

2. Every day will I bless

thee : and I will praise thyname forever, yea forever andever.

3. Great is the Lord, and

greatly to be praised : and of

his greatness there is no end.

4. Generation and generation shall praise thy works :

and they shall declare thypower.

5. They shall speak of the

magnificence of the glory of

thy holiness; and shall tell of

thy wondrous works.6. And they shall speak of

the might of thy terrible acts :

and shall declare thy greatness.

1 " Filiorum alienorum" That is: A foreign race, or the Philis

tines, who are called Alienigeme. See Psalm Ixxxii. 6.

2 Bellarmine gives the following abridged analysis of this psalm:

Verses i, 2, announce the subject: Praise of our Lord, God and

King. 3-10, his grandeur, power, glory, justice, goodness, mercy,

meekness, considered in his works. 14-21, his royal virtues: probity,

clemency, liberality, justice, accessibility, condescension, protection of

the good and punishment of the w.cked. 22, conclusion.

504 Saturday at

7. Memoriam abundantiaesuavitatis tuse eructabunt : et

justitia tua exultabunt.

8. Miserator et misericorsDominus: patiens, et multummisericors.

9. Suavis Dominus univer-sis : et miserationes ejus superomnia opera ejus.

10. Confiteantur tibi Doinineomnia opera tua: et sancti tui

benedicant tibi.

1 1 . Gloriam regni tui dicent :

et potentiam tuam loquentur:

12. Ut notam faciant filiis

hominum potentiam tuam : et

gloriam magnificentiae regnitui.

13. Regnum tuum, regnumomnium saeculorum : et dorni-

natio tua in omni generationeet generationem.

14. Fidelis Dominus in omnibus verbis suis : etsanctusinomnibus operibus suis.

15. Allevat Dominus omnes,qui corruunt : et erigit omneselisos.

16. Oculi omnium in te spe-rant Domine : et tu das escamillorum in tempore opportuno.

17. Aperis tu manum tuam :

et imples omne animal bene-dictione.

18. Justus Dominus in omnibus viis suis: et sanctus in

omnibus operibus suis.

19. Prope est Dominusomnibus invocantibus eum :

omnibus invocantibus eum in

veritate.

20. Voluntatem timentiumse faciet : et deprecationemeorum exaudiet : et salvosfaciet eos.

21. Custodit Dominus omnesdiligentes se : et omnes pecca-tores disperdet.

7. They shall publish the

memory of the abundance of

thy sweetness : and shall re

joice in thy justice.8. The Lord is gracious and

merciful: patient and plenteous in mercy.

9. The Lord is sweet to all :

and his tender mercies are overall his works.

10. Let all thy works, OLord, praise thee : and let thysaints bless thee.

11. They shall speak of the

glory of thy kingdom : andshall tell of thy power :

12. To make thy mightknown to the sons of men : andthe glory of the magnificenceof thy kingdom.

13. Thy kingdom is a kingdom of all ages: and thy dominion endureth throughoutall generations.

14. The Lord is faithful in

all his words : and holy in all

his works.

15. The Lord lifteth up all

that fall: and setteth up all

that are cast down.1 6. The eyes of all hope in

thee, O Lord : and thou givestthem meat in due season.

17. Thy openest thy hand,and lillest with thy blessing

every living creature.

1 8. The Lord is just in all

his ways : and holy in all his

works.

19. The Lord is nigh untoall them that call upon him :

to all that call upon him in

truth.

20. He will do the will of

them that fear him : and hewill hear their praytr, and savethem.

21. The Lord keepeth all

them that love him : but all

the wicked he will destroy.

Psalm IILCXL V. of Psalter. 505

22. Laudationem Domini 22. My mouth shall speakloquetur os meum : et bene- the praise of the Lord : and let

dicat omnis caro nominisancto all flesh bless his holy nameejus in saeculum, et in sseculum forever, yea forever and ever,

saeculi.

14."

Vcrbis." Words, or Promises. 1

15."

Allmat" According to the Hebrew: SustentafSus-

tains. Those that have fallen are never left without means on

the part of God to raise themselves.

17."

Benedictione" That is : With Thy benefits.2

18."

/;/ omnibus viis tuts! In all the dispositions of his

Providence.

19."

Inveritate" That is : With confidence. 3

21."

Peccatores" Obstinate sinners.

PSALM III., WHICH is PSALM CXLV. OF THE PSALTER.

Addressing himself to the Jews, captives in Babylon, the psalmist

exhorts them to hope only in God for their deliverance. 4

1. LAUDA anima mea Do- i. PRAISE the Lord, O myminum, laudabo Dominum in soul, in my life I will praisevita mea: psallam Deo meo the Lord: I will sing to myquamdiu fuero. God as long as I shall be.

2. Nolite confidere in prin- 2. Put not your trust in

cipibus : in filiis hominum, in princes: in the children of

quibus non est salus. men, in whom there is no sal

vation.

1 This verse is not found in the present Hebrew text. Bellarmine

and Bossuet see in this omission an evident proof of the alteration of

that text.

4It is from the liberality of God that all the goods that we enjoy in

this life come not only food, as is said in the preceding verse, but also

clothing, etc., and he gives them in abundance to all living beings. See

Psalm ciii.

3 Even Moses has said : Non est alia natio tarn grandis, qua habeat

decs appropinqnantes sibi, sicut Deus nosier adcst citnctis obsecrationibus

nostris Neither is there any other nation so great, that hath gods so

nigh them, as our God is present to all our petitions (Dettt, iv. 7).

" In veritate" This expression includes all the conditions that our

prayer should have in order to be heard.

4Frailty of human support, and motives of confidence in God. The

psalmist begins by inviting himself to praise God: Laitda, anima mea,

Dominum. What follows is his answer: Yes, I will praise, etc.


3. Exibit spiritus ejus, et

revertetur in terram suam : in

ilia die peribunt omnes cogita-tiones eorum.

4. Beatus, cujus Deus Jacobadjutor ejus, spes ejus in Domino Deo ipsius : qui fecit

co3lum et terram, mare, et

omnia, quse in eis sunt.

5. Oui custodit veritatem in

saeculum, facit judicium inju-riam patientibus : dat escamesurientibus.

6. Dominus solvit compe-ditos : Dominus illuminat cse-

cos.

7. Dominus erigit elisos, Dominus diligit justos.

8. Dominus custodit adve-

nas, pupillum, et viduam susci-

piet : et vias peccatorum dis-

perdet.

9. Regnabit Dominus in sse-

cula, Deus tuus Sion, in gene-rationem et generationem.

3. His spirit shall go forth,and he shall return into his

earth : in that day all their

thoughts shall perish.

4. Blessed is he who haththe God of Jacob for his helper,whose hope is in the Lord his

God : who made heaven andearth, the sea, and all thingsthat are in them.

5. Who keepeth truth for

ever : who executeth judgmentfor them that suffer wrong:who giveth food to the hungry.

6. The Lord looseth themthat are fettered : the Lord

enlighteneth the blind.

7. The Lord lifteth up themthat are cast down : the Lordloveth the just.

8. The Lord keepeth the

strangers, he will support thefatherless and the widow : andthe ways of sinners he will de

stroy.

9. The Lord shall reign for

ever : thy God, O Sion, unto

generation and generation.

2. Beware of putting your trust in the powerful of this world ;

they are but men, and therefore cannot give you the salvation

that you expect.

3. They are but men, I say ;one day their spirit will go forth,

and their body will return to the earth from which they were

formed ;

* then all their projects will come to an end.

5."

Qui custodit veritatem." The Lord our God is faithful

in keeping his word, or his promises.8.

" Custodit advenas" He has care of strangers, who are

far from their country."

Vias." The designs, machinations,

undertakings.

1 "

Spiritus ejus." That is: The spirit or the soul of each one of

them. " Revertetur in terram suam." We may see an analogous

passage in Psalm ciii. 30.

Psalm IV.CXL VI. of Psalter. 507

PSALM IV., WHICH is PSALM CXLVI. OF THE PSALTER.

Same subject as in the preceding psalm.1

T. LAUDATE Dominum quo-niam bonus est psalmus : Deonostro sit jucunda, decoraquelaudatio.

2. ./Edificans Jerusalem Do-minus : dispersiones Israelis

congregabit.T>. Qui sanat contritos corde :

et alligat contritiones eorum.

4. Qui numeral multitudi-

nem stellarum: et omnibus eis

nomina vocat.

5. Magnus Dominus noster,

et magna virtus ejus: et sapi-entise ejus non est numerus.

6. Suscipiens mansuetos Do-minus: humilians autem peocatores usque ad terrain.

7. Praecinite Domino in con-

fessione: psallite Deo nostro

in cithara.

8. Qui operit coelum nubi-

bus : et parat terras pluviam.

9. Qui producit in montibusfoenum : et herbam servituti

hominum.10. Qui dat jumentis escam

ipsorum : et pullis corvoruminvocantibus eum.

11. Non in fortitudine equivoiuntalem habebit: nee in ti-

biis viri beneplacitum erit ei.

12. Beneplacitum est Domino super timentes eum : et in

eis, qui sperant super miseri-

cordia ejus.

i. Let all praise the Lord, because to praise him is good and

profitable to ourselves ; but see that your praises are acceptable

to God and worthy of his majesty.

1

Goodness, wisdom, power, providence, justice, and mercy of God.

1. PRAISE ye the Lord, because psalm is good : to ourGod be joyful and comelypraise.

2. The Lord buildeth up Jerusalem : he will gather to

gether the dispersed of Israel.

3. Who healeth the brokenof heart, and bindeth up their

bruises.

4. Who telleth the numberof the stars : and calleth themall by their names.

5. Great is our Lord, and

great is his power: and of his

wisdom there is no number.6. The Lord lifteth up the

meek : and he bringeth thewicked down even to the

ground.7. Sing ye to the Lord with

praise: sing to our God uponthe harp.

8. Who covereth the heavenwith clouds, and prepareth rain

for the earth.

9. Who maketh grass to growon the mountains, and herbs

for the service of men.10. \Vh<> giveth to beasts

their food : and to the youngravens that call upon him.

n. He shall not delight in

the strength of the horse : nor

take pleasure in the legs of a

man.12. The Lord taketh pleasure

in them that fear him : and in

them that hope in his mercy.


2. The Lord will rebuild Jerusalem, and will reunite the

people of Israel who are scattered among the nations. 1

3."

Contritos." That is : The afflicted.

4. He knows the number of the stars, and he gives to all of

them their names.

10." Invocantibus eum" That by their cries seem to call

upon him. 2

1 1 . He has no will to help the man that trusts to the strengthor fleetness of his horse: nor him who glories and confides in

the agility and speed of his legs.

PSALM V., WHICH is PSALM CXLVII. OF THE PSALTER.

The prophet exhorts the people to thank the Lord for his benefits.

This psalm regards the Jews now returned from captivity, in the sweet

enjoyment of peace.3

1. LAUDA Jerusalem Domi- i. PRAISE the Lord, O Jeru-num : lauda Deum tuum Sion. salem : praise thy God, O Sion.2. Quoniam confortavit seras 2. Because he hath strength-1 This verse may be understood of the terrestrial Jerusalem, built

again after the captivity of Babylon ;but we may also understand it of

the spiritual Jerusalem, of the holy Church, and of the celestial Jerusalem. In the same manner can the two following verses be understoodin a spiritual sense: God with tender mercy heals the wounds of penitent souls, and he knows all those that are predestined to shine as stars

in the firmament of eternity (Dan. xii. 3; Matt. xiii. 43).2 This means that if God hears the voice of animals, great and

small, that invoke him in their wants, he will with greater reason hearmen (Matt. vi. 26). But they should put confidence in him, and notreckon on their own strength, as is said in the following verses. Verses

8, 9, and 10, recall to mind those of Psalm ciii. 14, 15.3 It is interpreted and applied differently; the sense which appears to

us most natural is this: After the invitation of the first verse the psalmist says that it is God who gives peace and abundance, v. 2, 3; that it is

he also that sends trials, sufferings, typified by the rigors of winter, v.

4, 5,6, and that he puts an end to them when it pleases him, v. 7. All

the nations participate more or less in these goods and in these evils;

but a privilege eminently distinguishes the people of God: it is the

happiness of knowing his holy law, v. 8, 9. And if this privilege hasbeen great for the people of Israel, instructed by the prophets, howmuch greater is it for the new people, formed by the divine Master

himself, and enriched by so many graces !

Psalm V.CXLVIL of Psalter. 59

portarum tuarum:iiliis tuis in te.

benedixit

3. Qui posuit fines tuos pacem : et adipe frumenti satiatte.

4. Oui emittit eloquium su-um terrae : velociter currit ser-rno ejus.

5. Qui dat nivem sicut lanam:nebulam sicut cinerem spargit.

6. Mittit crystallum suam si-

cut buccellas : ante faciem fri-

goris ejus quis sustinebit?

7. Emittet verbum suurn, et

liquefaciet ea : flabit spiritusejus, et fluent aquae.

8. Oui annuntiat verbum su-um Jacob: justitias et judiciasua Israel.

9. Non fecit taliter omni na-tioni : et judicia sua non mani-festavit eis.

ened the bolts of thy gates, hehath blessed thy children within thee.

3. Who hath placed peace in

thy borders: and filled theewith the fat of corn.

4. Who sendeth forth his

speech to the earth : his wordrunneth swiftly.

5. Who giveth snow likewool: scattereth mists likeashes.

6. He sendeth his crystal like

morsels: who shall stand beforethe face of his cold?

7. He shall send out his

word, and shall melt them : hiswind shall blow, and the watersshall run.

8. Who declareth his wordto Jacob: his justices and his

judgments to Israel.

9. He hath not done in likemanner to every nation: andhis judgments he hath notmade manifest to them.

2. "Benedixit" That is: He has filled with good things.4. He sends his commands, and they arrive promptly.5. "Dat nivem sicut lanam: That is: He showers down

snow from heaven in such quantities to benefit the earth, thatits flakes form as it were a quilt of wool. "Nebulam" St.

Jerome translates: Pruinam Hoar-frost.

6. Moreover, he covers the earth with ice as with pieces of

crystal ; how shall he that is exposed to so great cold be ableto endure this? " Ante faciem ." A Hebraism, says Bellar-

mine, for Coram, that is, in its presence.

7. Then the Lord will issue another command, and will causethe snow to melt by sending forth the South wind.

8. 9. "Verbum suum . . .justitias et judzcia sua-" That is,

his precepts, his holy law.

Compline.

Compline.

PSALM I., WHICH is PSALM IV. OF THE PSALTER.

According to interpreters this psalm was composed by David, happvto see himself delivered from the hands of Saul, or of Absalom. In a

mystical sense it is applied to Jesus Christ inasmuch as he is the end of

the law and of the prophets.1

1. CUM invocarem, exaudi-vit me Deus justitise mese : in

tribulatione dilatasti mihi.

2. Miserere mei, et exaudiorationem meam.

3. Filii hominum usquequogravi corde ? ut quid diligitis

vanitatem, et quseritis menda-cium ?

4. Et scitote quoniam miri-

ficavit Dominus sanctum su-

um : Dominus exaudiet me,cum clamavero ad eum.

5. Irascimini, et nolite pec-care: quse dicitis in cordibusvestris, in c u b i 1 i b u s vestris

compungimini.6. Sacrificate sacrificium jus-

titiae, et sperate in Domino.Multi dicunt: Quis ostenditnobis bona?

7. Signatum est super noslumen vultus tui Domine: de-

disti Isetitiam in corde meo.

1. WHEN I called upon him,the God of my justice heardme: when I was in distress,thou hast enlarged me.

2. Have mercy on me : andhear my prayer.

3. O ye sons of men, howlong will you be dull of heart?

why do you love vanity, andseek after lying?

4. Know ye also that theLord hath made his holy onewonderful : the Lord will hearme when I cry unto him.

5. Be ye angry, and sin not :

the things ye say in your hearts,be sorry for upon your beds.

6. Offer up the sacrifice of

justice, and trust in the Lord.

Many say: Who sheweth us

good things?7. The light of thy counte

nance, O Lord, is signed uponus: thou hast given gladnessin my heart.

1

Jesus Christ, of whom David was a figure, is properly the Saint of

God, the Saint by eminence, he whom God has glorified above everyone else in a wonderful manner, v. 4; our Master and our Model, he

reminds us at first of the efficacy of prayer: then he exhorts us to

detach ourselves from the goods of this world, to flee from sin, to

practise virtue, and to seek only justice, sanctity, by putting our whole

confidence in God.

Psalm I IV. of Psalter. 5 1 1

8. A fructu frumenti, vini et 8. By the fruit of their corn,olei sui multiplicati sunt. their wine and oil, they are

multiplied.

9. In pace in idipsum dor- 9. In peace in the self samemiam, et requiescam ; I will sleep, and I will rest.

10. Quoniam tu Domine sin- 10. For thou, O Lord, singu-gulariter in spe constituisti larly hast settled me in hope,me.

1. When I called upon my God, he heard me, he who is the

defender of my innocence : Yea, Lord, when I was in tribula

tion, Thou didst enlarge my heart by Thy consolations.

2. Continue, then, to have pity on me, and hearken to myprayers whenever I have recourse to Thee.

3. "Usquequo gravi corde?" How long do you wish to have

your heart thus heavy, that is, so bowed down to earth, and

inclined to earthly passions? "Vanitatem . . . mendacium"

Vain and deceitful things, false goods.

4. Know that the Lord has made his holy one admirable,

that is, me his servant, whom he has sanctified as King and

Prophet ; he will, therefore, continue to hearken to me whenever I shall have recourse to him in prayer.

5. If you become angry, take care not to commit sin, that is,

be angry with a just anger, when the honor of God or yourown duty require you to do so, and then do not be disturbed.

St. Paul says : Irascimmi, et nolite pcccare; sol non occtdat superiracundiam vestram Be angry, and sin not. Let not the sun

go down upon your anger (Epk. iv. 26). And if your con

science reproaches you for having yielded to some fit of pas

sion, then retire to your chambers at night, and ask God s

pardon with compunction."

Compungtmini."

According to

the Chaldee : Denm apud vos cogitate Think with yourselveson God.

6. Offer to God the sacrifice of justice, that is, of a just life,

and put all your trust in the Lord. "

Quis ostendit nobis bonaf"

Interpreters refer these words to the followers of David, who,

seeing themselves persecuted with him, said : When shall werecover peace ? According to Bellarmine, we can explain themin two ways either by supposing them as coming from the

mouth of worldlings, who make but little account of heavenly

goods, and say : Who has ever come back from the other world

to tell us of these goods, which we do not see ? Or else : What

512 Compline.

is this holiness, this justice, which you so much recommend to

us? who will show us the way to acquire them ?

7."

Stgnatum est." According to the Hebrew : Eleva Lift

up; or: Elevatum est ut signum Is lifted up as a sign ; which

comes to the same thing. The sense, then, of the verse is:

Thou hast shown us the light of Thy face, that is, Thy goodness, and thereby Thou hast rejoiced my heart. 1

8. That is : I behold my enemies multiplying with the good

things that they enjoy.

9. But for me, confiding in Thy goodness, I shall continue

to sleep and to repose in peace.

10."

Singulariter." In a singular manner. According to

the Greek : Solitarie. That is as much as to say : Thou takest

care of me as if Thou hast none else than me to look after.

PSALM II., WHICH is PSALM XXX. OF THE PSALTER.

Here the first six verses of the Psalm xxx: In te, Domine, speravi,

page 93, are read.

PSALM III., WHICH is PSALM XC. OF THE PSALTER.

The psalmist here exhorts those that have put all their hope in God

to fear no danger. This psalm is somewhat in the form of a dialogue;

for the psalmist, the just man, and God himself speak successively.2

i. Qui habitat in adjutorio i. HE that dwelleth in the

Altissimi, in protectione Dei aid of the most High, shall

cceli commorabitur. abide under the protection of

the God of Jacob.1It is an answer to the previous question : Quis ostendit nobis bona ?

Some explain this verse differently by the words : Lumen vidtus tui

The light of Thy countenance. They understand the light of natural

reason, impressed signatum on the superior part of the human soul,

which is created after the image of God;this light is given to all men,

that they may be able to distinguish the true goods from those that are

false, as well as the way that leads to true happiness; but not all walk

this way; hence the just man says in the singular number: " In cordc

meo? not In cordibus nostris. Interior joy is the inheritance of a good

conscience.2 The prophet, v. i, announces his proposition, and says, v. 2, part

first, how one enters this asylum of divine protection. The just man,

v. 2, 3, declares that he is in this disposition. Then, v. 4 to 13, the

prophet describes to him the favors that he will enjoy. Finally, God

confirms and completes this picture by magnificent promises,

Psalm IILXC. of Psalter.

2. Dicet Domino: Susceptormeus es tu, et refugium ineum :

Deus meus sperabo in eum.

3. Quoniam ipse liberavit

me de laqueo venantium, et averbo aspero.

4. Scapulis suis obumbrabittibi: et sub pennis ejus spe-rabis.

5. Scuto circumdabit te veri-

tas ejus : non timebis a timorenocturno.

6. A sagitta volante in die, a

negotio perambulante in tene-bris : ab incursu, et daemonicmeridiano.

7. Cadent a latere tuo mille,et decem millia a dextris tuis :

ad te autem non appropinqua-bit.

8. Vcrumtamen oculis tuis

considerabis : et rctributionem

peccatorum videbis.

9. Quoniam tu es Dominespes mea : altissimum posuisti

refugium tuum.10. Non accedet ad te ma-

lum : et flagellum non appro-pinquabit tabernaculo tuo.

11. Quoniam Angelis suis

mandavit de te : ut custodiantte in omnibus viis tuis.

12. In manibus portabunt te :

ne forte offendas ad lapidempedem tuum.

13. Super aspidem ct basilis-

cum ambulabis : et conculcabisleonem et draconem.

14. Quoniam in me speravit,liberabo eum : protegam cum.quoniam cognovit n o m e nrneum.

15. Clamabit ad me, et egoexaudiam eum: cum ipso sumin tribulatione : eripiam eum,et glorificabo eum.

33

2. He shall say to the Lord :

thou art my protector, and myrefuge: my God, in him will I

trust.

3. For he hath delivered mefrom the snare of the hunters :

and from the sharp word.

4. He shall overshadow theewith his shoulders : and underhis wings shalt thou trust.

5. His truth shall compassthee with a shield : thou shaltnot be afraid for the terror ofthe night ;

6. Of the arrow that flieth in

the day, of the business thatwalketh about in the dark : of

invasion, or of the noon-daydevil.

7. A thousand shall fall at

thy side, and ten thousand at

thy right hand : but // shall

not come nigh thee.8. But thou shalt consider

with thy eyes: and shalt seethe reward of the wicked.

9. For thou, O Lord, art myhope : thou hast made the mostHigh thy refuge.

10. There shall no evil cometo thee: nor shall the scourgecome near thy dwelling.

n. For he hath given his

Angels charge of thee ; to keepthee in all thy ways.

12. In their hands they shall

bear thee up; lest thou dash

thy foot against a stone.1 3. Thou shalt walk upon the

asp and the basilisk : thou shalt

trample under foot the lion andthe dragon.

14. Because he hath hopedin me, I will deliver him : I will

protect him, because he hathknown my name.

15. He shall cry to me, and I

will hear him : I am with himin his trouble : I will deliver

him, and I will glorify him.

5 1 4 Compline.

16. Longitudine dierum re- 16. I will fill him with lengthplebo eum : et ostendam illi of days : and will shew him mysalutare meum. salvation.

i. He that lives in the confidence of the help of God shall

be assured of his protection.

3.2 "

Venantmm" That is : Of enemies who sought to makeme their prey. "A verbo aspero" Some interpret this of every

calamity; Bellarmine, with others, understands it of the con

demnation of the reprobate, that is, of the sentence of eternal

death.

4. If thou trustest in the Lord, he will cover thee with his

shoulders, that is, with his wings, and under the wings of his

protection thou mayest hope to be sheltered from every danger.

5, 6. "Veritasejus."

The faithfulness of his promises. "A

timore nocturno." Of the secret plots of thy enemies. "A

sagitta volante in die," Of arrows that shall be shot at thee

unexpectedly during the day, that is, sudden and unforeseen

dangers. "A negotio pcrambulante in tenebris." All hurtful

things brought about by unknown causes. " Ab incursu et

dccuwnio meridiano" Of any assault of the devil, made with

open attack in the middle of the day. In a word, as St.

Augustine says, if God protects thee, thou wilt not have to

fear any evil planned against thee, by day or by night, in public

or in private, whether on the part of men or of demons.

7. Thou shalt see thy enemies fall around thee in great num

ber, and they will not be able to hurt thee. 3

8. With thy eyes thou shalt see the protection of God over

thee, and the vengeance that he will take of thy unjust perse

cutors.

1"In adjutorio."*

St. Jerome translates: In abscondito: In the secret

or hiding place.2 "

Liberavit" In the Hebrew and in the Greek this is in the future

tense: Liberabit; which joined to the preceding words, signifies: I hope

that he will deliver me.3 Bellarmine, with St. Augustine, gives the following explanation as

more true, more simple, and more literal : Among thy fellow-corn

batants in life thou wilt see a great number fall on thy left hand, that

is, in adversity, and a still greater number at thy right, that is, in pros

perity, without thyself receiving any injury.

Psalm IILXC. of Psalter. 5 1 5

9. And whereas thou hast trusted in the Lord, saying: OLord, thou art my hope ; thou hast procured for thyself a most

high refuge, that is, one most safe, wherein thou hast nothingto fear. 1

10. Know that here no evil shall happen to thee, and no

scourge shall come nigh thy dwelling.

11. 12. For the Lord has commended thee to his angels, that

they may guard thee in all thy ways : if even thou art in some

perilous road, they will bear thee up in their hands, so that thyfeet may not chance to stumble against any stone of scandal,

that is, any dangerous occasion of sin.2

13. That is: Thou wilt have nothing to fear from evil en

counters. In a spiritual sense, by the asp is understood the

demon who inspires despair; by the basilisk, the demon who

inspires presumption; by the lion, pride; and by the dragon,attachment to earthly goods.

14. "Cognovit"He has known and invoked.

16. I will give him a long life, and will make him enjoy the

health and salvation that I shall bestow upon him in this life,

and eternal salvation which I reserve for him in the next.

1 "

Quoniam" Many interpreters understand the verb Dixisti, and

read thus: Quoniam dixisti . Tu es, Domine, spes mea ; ideo . . .

"

Altissimum" According to the Hebrew and the Greek this word

is here a substantive : The Most High ; so that the phrase means :

Thou hast chosen the most High for thy refuge.2 Bellarmine says that this verse is quite metaphorical.

"

Manibus."

The hands of the angels are their intelligence and will."

Lapidetn."

The stones are the difficulties to be met with in the course of life, as

scandals, temptations, persecutions, etc."

Pedcm" The feet are,

with St. Augustine and St. Bernard, human affections, especially love

and fear.

3 In these last three verses God himself confirms what precedes by

eight promises, four of which regard this present life : Liberabo eum,

Protegam cum, Exaudiam cum, Cum ipso sum. The four others relate

to a glorious eternity : Eripiam eum, Glorijicabo eum, Longititdine die-

rum replebo eum, Ostendam illi salutare meum; that is: I will draw him

from this world of tribulation, and I will raise him to the abode of

glory; there his life will have no longer an end, and he will enjoy a

happiness that I enjoy myself.

516 Compline.

PSALM IV., WHICH is PSALM CXXXIII. OF THE PSALTER.

The prophet here exhorts the priests and levites to praise the Lord

and to pray for the people.1

i . ECCE nunc benedicite Do-

minum, omnes servi Domini:

2. Qui statis in domo Domini, in atriis domus Dei nostri.

3. In noctibus extollite matt us vestras in sancta, et benedicite Dominum.

4. Benedicat te Dominus ex

Sion, qui fecit ccelum et ter

rain.

1. BEHOLD now bless ye the

Lord, all ye servants of the

Lord :

2. Who stand in the houseof the Lord, in the courts of the

house of our God.

3. In the nights lift up yourhands to the holy places, andbless ye the Lord.

4. May the Lord, out of Sion,

bless thee, he that madeheaven and earth.

4."

Te." This pronoun applies to the assembly of those

whom the prophet exhorts to praise God. "Ex Sion." From

Mount Sion where he takes up his abode.

THE CANTICLE OF SIMEON.

The holy old man Simeon intoned this canticle while he held in his

arms the Infant Jesus whom the Blessed Virgin had brought into the

Temple to present him to God.

1. NUNC dimittis servumtuum Domine, secundum ver-

bum tuum in pace:2. Quia viderunt oculi mei

salutare tuum,3. Quod parasti ante faciem

omnium populorum.4. Lumen ad revelationem

1. Now thou dost dismiss

thy servant, O Lord, accordingto thy word in peace.

2. Because my eyes haveseen thy salvation,

3. Which thou hast preparedbefore the face of all peoples :

4. A light to the revelation

Gentium, et gloriam plebis tuse of the gentiles, and the gloryIsrael. of thy people Israel.

i. Now, dost Thou let Thy servant depart in peace from this

life, according to Thy promise.2

1 This psalm is the last of the fifteen which are called Gradual

psalms. See note of Psalm cxix., page 465.- The holy old man sighed after the end of his exile on this earth, so

full of misery and dangers ;but the Holy Ghost had revealed to him

(Luke, ii. 26) that he would not die before he had seen the Messias ;

therefore, seeing this happy condition accomplished, and regarding as

The Canticle of Simeon. 5 i 7

2. "Salutare tuum" The Saviour whom Thou hast sent.

3. Whom Thou hast set forth in the sight of all the people.

granted the grace that he solicited, he says with assurance :

" Nunc di-

mittis" Then he announces the providential destiny of the divineInfant who had come to enlighten and to save all nations. We maycompare this prophecy with those that we read in the Magnificat, page459, and in the Benedictus, page 344, where the conversion of the Gentiles is announced in terms less explicit. Cornelius a Lapide says thatthis canticle is recited every evening, to remind us of death before

sleep, which is the image of death, and in order that we may preparefor it by desiring it, after the example of St. Simeon.

INDEXTO REMARKABLE EVENTS.

AARON, associated with Moses, page 220, 304; regarded as the chief of

the sacerdotal order, 311, 398, 457, 482. Difference between his

priesthood and that of Melchisedech, 449.

AIM of this work, 18.

AUTHOR of the Psalms, 21.

ABRAHAM: promises that God made to him, and their accomplishment,

303, 344, 460.

ANGELS, ministers of God, 297; invited to praise him, 295, 338, 339.

They protect men who put their confidence in God, 513.

ARK of the covenant, withdrawn from Silo and delivered to the Philis

tines, 228, 399; transported to Mount Sion, 144, 181, 278 ;

established in the Temple, 399.

ASCENSION of Jesus Christ into heaven, 144, 181, 404.

B

BABYLON: prediction of the captivity of the Israelites and of their

deliverance, 376, 505, 507; their affliction in their exile, 487; theyask and hope for their return, 237, 360, 469, 477; their joy on

hearing that they were going to be delivered, 468, 471; thanks

giving after their deliverance, 470, 508.

CANTICLE of the three children in the furnace, 337; of Zachary at the

birth of his son, 344; of Isaias, 353; of Ezechias, 356; of Anna,

mother of Samuel, 362; of Moses after his passage through the

Red Sea, 369; of Habacuc, 376; of Moses before his death, 388;

of the Blessed Virgin, 459; of Simeon, 516.

CHERUBIM, regarded as the throne of God, 69, 237, 284, 286.

CHURCH, Queen, Spouse of Jesus Christ, 138; and his heritage, 473; to

5 2o Index.

it were first called the Israelites, and then all the people, 400; it

replaces the Synagogue, 323. Its combats and victories, 68, 85, 88,142, 146, 163, 169, 172, 174, 181, 216, 258, 353, 475; its prayers in

persecutions, 209, 235, 246, 469, 495, 497; Jesus Christ speakingin the person of the Church, his mystical body, 121, 129, 194,489, 501.

COMPOSITION of the Psalms, 25.

CONFIDENCE in God in persecutions, 55, 57, 83, 399, 457, 466, 470, 505,507; after sin, see God, his mercy, and Penance.

CONTRADICTION, place of the second miracle of water drawn from arock, 242, 312.

CREATION, marvels that God wrought in it, 297, 333, 340, 485.CLOUD which protected the Israelites, 305.

CALF, golden, adored in the desert, 311.

D

DAVID, author of nearly allthe psalms, 21. He is chosen by God to

govern his people, 228; persecuted by Saul, 43, 83, 85, 132, 165,

169, 346, 397, 495, 499; in danger among the Philistines, 163. Heprotests against the accusation of pride and of ambition, 478. Hisconfidence in God, 176, 177. His prayers in the pains that hesuffers, 255, 260, 333, 346, 374, 403, 465, 497. He sighs for a

sight of the Tabernacle, 83, 249 His thankfulness after deliver

ance, 189, 510; after an illness, 90. His prayers to obtain the

victory, 78, 169, 323, 501; his thankfulness after having obtainedit, 49, 68, 80, 216, 398, 462, 463. His penance after sin, seePenance. He is persecuted by Absalom, 41, 93, 159, 195, 374.His vow of building a temple to the Lord, 479. Promises thatGod made to him, 264, 480.

DEATH: the just desire it, 83, 132, 219, 249, 355, 360, 465, 485; theyfear only a bad death, 148.

EGYPT, plagues with which God afflicted it, 226, 304, 369, 485.

EPHRAIM, tribe, for all the people, 229, 239.

EUCHARIST, prefigured by the manna, 230, 451.

FEAR of God, beginning of wisdom, 453; it is holy, 76. We shouldfear God, 35, 60, 100, 414; happy those that fear him, 95, 103,

295, 406, 451, 457, 459, 474, 504, 508.

Index. 5 2 i

GENTILES, their folly in trusting in idols, 275, 456, 483; their conver

sion asked of God, 336; and predicted, 138, 199 250, 258, 323,

344, 418, 516; their joy and gratitude when they were delivered

from the slavery of the devil, 179, 353.

GOD, eternal and unchangeable, 291, 365, 385, 502. Invitation to

praise him, 29, 100, 284, 286, 303, 318. 337, 339, 385, 398, 455,

465, 483, 507. Praises for his power, his wisdom, his goodness,

46, 68, 75, 93, 100, 181, 264, 297, 310, 333, 411, 455, 483, 485,

4 89> 503, 507. He helps him that invokes him, 68, 290, 218, 466,

504, 510. His Providence, 102, 274, 297, 303, 363, 455, 466,486,

491, 504, 505, 506, 508: his mercy, 294, 313, 319, 344, 346, 398,

405. 459, 477, 485, 503; his justice, 49, 57, 83. 214, 276, 388, 459;his law, 77, 420, 504. See Israel, Promises, Sacrifice,

GOODS, earthly, their vanity, 121, 148, 477, 502, 510.

GOSPEL, its preaching, 88.

H

HEAVEN, abode of the Blessed; who are those that are admitted there,

61, 403. Desire for heaven, see Death.

HEBREW, original text, its value, 22, 23, 47, 505.

HUMILITY: man humbles himself before God, and he is heard, 102,

121, 291, 347, 463. God protects and raises up the humble, 70,

103, 455, 459, 489.

IDEA, general, of the psalms, 17.

IDOLS, images of the devils, 278; their inanity, 456, 484.

IMPIOUS, see Sinner.

INTELLIGENCE of the works of God: woe to him who does not wish to

understand them, 86, 149.

ISRAEL, people chosen by God for his inheritance, 483. Their sojournin Egypt, slavery, and deliverance, 304, 319, 369. Their entrance

and establishment in the Promised Land, 227, 371, 380, 483, 486.

Their groans and the recourse they had to God in their afflictions,

136, 209, 235, 237, 246, 252, 319, 465. See Babylon. Their

gratitude after deliverance, 179, 216, 353, 369, 470; for old favors,

297, 310, 483, 485; for the blessings of peace, 508. Admonitions

and reproaches on account of their ingratitude, 223, 242, 310, 388;

chastisements, 225, 228, 242, 311, 319. Their abandonment pre

dicted, 321, 326, 378, 390.

522 Index.

J

JOHN THE BAPTIST, St., his mission, 344.

JEROME, St,, corrected the Vulgate from the Septuagint version and

afterwards made another translation from the Hebrew text, 23.

JERUSALEM, or Sion, chosen by God, 228, 258, 360, 480; house of the

Lord, happy abode, 168; protected and favored, 146, 508; raised

again after the captivity of Babylon, 473, 507.

JESUS CHRIST: prayer to obtain his coming, 336. He is called Orient,

344; and the Corner-stone, 400. His life and his reign, 34, 47, 138,

191, 199, 252, 266, 344, 362, 446, 480; his priesthood, 446; his

victory over the devil, 49, 377; and over all his enemies, 169, 325,

377, 446; his benefits, 353. See Passion, Ressurrection, Ascension,

Redemption, Church. His second coming, 152, 280. Invitation to

praise him, 29, 278, 283, 284.

JOSEPH: his providential mission in Egypt, 303; his name, with or in

stead of that of Jacob, designates the whole people, 220, 237, 242.

JUDA, tribe preferred to that of Ephraim, 228.

JUDGE, or prince of the earth, see Kings.

JUDGMENT, last, 152, 244, 343, 447.

JUST MAN: his character, 60, 121, 351, 403, 409, 453; his confidence in

God, 55, 83, 93, 163, 165, 176, 360, 399, 466, 470, 510, 512; his

goodness, 31, 49, 76, no, 203, 351, 385, 411, 453, 474, 492, 496;

his duty to praise God, 100. His prayers in afflictions, 43, 58, 85,

105, 159, 174, 194, 195, 255. 260, 355, 356, 397, 405, 465, 497; his

thanksgiving after deliverance, 68, 90, 362, 398. He is exhorted

to persevere, 112. He desires the end of his exile here below, see

Death.

JUSTICE, divine, see God.

K

KINGS: it is in vain that they wish to oppose God s designs, 33; admo

nitions and reproaches that God addresses to them, 244; conduct

that they should observe, 287, 489.

LAW, divine: praise of its qualities and its benefits, prayers to observe

it perfectly, 75, 420; blessings promised to those that observe it,

474; to know it is a privilege of the people of the God, 508.

LAND, PROMISED: God established his people there, 227, 369, 377.

LIFE, human, transient and miserable, 295, 365, 501.

Index. 523

M

MAN: goodness of God towards him, 43, 294, 504, 507; his frailty,

295. S^S. 5OI > 55- Seeyw.tf and Sinner.

MANNA sent to the Israelites in the desert, 225, 451.

MEAT sent to the Israelites in the desert, 225, 305.

MELCHISEDECH, figure of Jesus Christ, 446.

MESSIAS, see Jesus Christ.

MERCY, divine, see God.

MOSES, leader of the people of God, 223, 294, 304; he intercedes for

the people and saves them, 311; his prayer, 365; the people rise

against him, 311, 312; his fault and his punishment, 312; his two

canticles, 369, 388.

N

NATURE, marvellous work of the Creator, 297, 333, 385; it is invited to

praise God, 337, 339.

O

OFFICE, divine, holy and useful occupation, 15, 17, 27; among those

that recite it, there are many who do not understand Latin, 15;

how to recite it, 26.

OATH, imprecatory, formula, 31, 264, 479, 488.

PASSION of Jesus Christ, 40, 83, 189, 413, 447. 4^3. 466; his prayer in

persecution, 105, 121, 129, 159, 177, IQ4. 2O9- 260; in the sepulchre,

62.

PENANCE, Psalm of, 41, 97, 118, 289, 312, 346, 374, 477.

PHINEAS: his zeal and his reward, 312.

PRIDE, odious vice, 65, 94, 112, 204. 214, 288, 388, 428, 429, 434, 47,

495. God withdraws from the proud, 489; he confounds and

punishes them, 70, 97, 170, 210, 265, 275, 370, 414, 429, 459.

PRIESTS, ministers of the sanctuary: they ought to be holy and united

to one another, 482; they are specially invited to praise God, 338,

483. 485, 5i6.

PROMISES of God to Abraham, to Isaac, and to Jacob, 303; to David,

264, 480; their accomplishment, 344, 459.

PROVIDENCE, divine, see God.

PSALMS: compendium of the Old Testament and prophecy of the New,

17; collection useful to piety, 17: difficulties that present them

selves, 1 8, 19; of the Hebrew text and versions, 22; of the author,

titles, and form, 21; graduals, 465.

524 Index.

RECITATION of the office, 26.

REDEMPTION, predicted, 252, 377, 466, 478; it is announced by the

Blessed Virgin, 462; by St. Zachary, 344; and by St. Simeon, 516.RED SEA, passage of the Israelites, 224, 310, 369, 378, 485.RESURRECTION of Jesus Christ, 40, 333, 414; of the just and of the

wicked, 31.

SACRIFICE: God sets little value on material sacrifices, he wishes a sac

rifice of praise, 153, 156, 311, 347, 453; a sacrifice of justice, 351,

510; sacrifice of Melchisedech, 446. The Israelites sacrifice their

children to idols, 312.

SALOMON: his reign, 199; he begs God to establish his abode in the

Temple, 479.

SEPTUAGINT, authors of the Greek version; authority of this version,

24, 47-

SILO: God puts away therefrom his Tabernacle, 228.

SIGN, see Jerusalem. Sion near Hermon, 483.SUPERIORITY of the Vulgate, 22.

SYNAGOGUE, abandoned and replaced by the Church, 323, 326.

TABERNACLE or Temple of the true God, established at Jerusalem, 228,

479. Invitation to go there to adore him, 88. Desire to see him,

83, 249.

TEMPTATION: God tempted by the Israelites, 30, 224, 311. Water of

Temptation, 224.

THANKSGIVING after deliverance, 68, 337, 339, 353, 462, 463, 470; after

victory, 80.

TITLES of the psalms, 24.

VENGEANCE: God reserves it to himself, and exercises it according to

his justice, 275, 392.

VULGATE, its authority, 19, 22.

WWATER drawn from a rock in the desert, Temptation, 224; contradic

tion, 240, 312. Water suspended in the heavens, 297, 337, 340.

Liguori, A.M.

Complete ascetical works

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the divine office ( written by st. alphonsus maria de liguori - complete works )

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